Online research in philosophy

Shaun Gallagher and Dan Zahavi have recently argued against a simulationist interpretation of neural resonance. Recognizing intentions and emotions in the facial expressions and gestures of others may be subserved by e.g. mirror neuron activity, but this does not mean that we first experience an intention or emotion and then project it onto the other. Mirror neurons subserve social cognition, according to Gallagher and Zahavi, by being integral parts of processes of enactive social perception. I argue that the notion of enactive social perception does not yet explain why social perception is subserved by mirroring. I also argue that this problem cannot be avoided by means of an appeal to multiple realization. Instead, I propose a holistic model of neural resonance-based social cognition that does give an explanatory role to mirroring by allowing for a partial experiential overlap between experiencing and recognizing emotions and intentions. This account avoids the simulationist step-wise conception of social cognition and recognizes the qualitative difference between first- and third-person emotion and intention attribution. It does capture too much of the simulationist intuitions, however, to warrant the label ‘social perception’.

Preprint of Shaun Gallagher, 2000. Reply to Cole, Sacks, and Waterman Trends in Cognitive Science 4, No. 5 (2000): 167-68. Please cite and quote from the original publication. This is a reply to Cole, Sacks, and Waterman. 2000. "On the immunity principle: A view from a robot." Trends in Cognitive Science 4 (5): 167, which was a reply to Shaun Gallagher, S. 2000. Philosophical conceptions of the self: implications for cognitive science , Trends in Cognitive Science 4 (1):14-21..

The embodied, embedded, enactive, and extended approaches to cognition explicate many important details for a phenomenology of perception, and are consistent with some of the traditional phenomenological analyses. Theorists working in these areas, however, often fail to provide an account of how intersubjectivity might relate to perception. This paper suggests some ways in which intersubjectivity is important for an adequate account of perception.

Gallagher, S. and Hutto, D. (in press). Understanding others through primary interaction and narrative practice. In: J. Zlatev, T. Racine, C. Sinha and E. Itkonen (eds). The Shared Mind: Perspectives on Intersubjectivity. Amsterdam: John Benjamins.

An important shift is taking place in social cognition research, away from a focus on the individual mind and toward embodied and participatory aspects of social understanding. Empirical results already imply that social cognition is not reducible to the workings of individual cognitive mechanisms. To galvanize this interactive turn, we provide an operational definition of social interaction and distinguish the different explanatory roles – contextual, enabling and constitutive – it can play in social cognition. We show that interactive processes are more than a context for social cognition: they can complement and even replace individual mechanisms. This new explanatory power of social interaction can push the field forward by expanding the possibilities of scientific explanation beyond the individual.

Current theories of social cognition are mainly based on a representationalist view. Moreover, they focus on a rather sophisticated and limited aspect of understanding others, i.e. on how we predict and explain others’ behaviours through representing their mental states. Research into the ‘social brain’ has also favoured a third-person paradigm of social cognition as a passive observation of others’ behaviour, attributing it to an inferential, simulative or projective process in the individual brain. In this paper, we present a concept of social understanding as an ongoing, dynamical process of participatory sense-making and mutual incorporation. This process may be described (1) from a dynamical agentive systems point of view as an interaction and coordination of two embodied agents ; (2) from a phenomenological approach as a mutual incorporation , i.e. a process in which the lived bodies of both participants extend and form a common intercorporality. Intersubjectivity, it is argued, is not a solitary task of deciphering or simulating the movements of others but means entering a process of embodied interaction and generating common meaning through it. This approach will be further illustrated by an analysis of primary dyadic interaction in early childhood.

As yet, there is no enactive account of social cognition. This paper extends the enactive concept of sense-making into the social domain. It takes as its departure point the process of interaction between individuals in a social encounter. It is a well-established finding that individuals can and generally do coordinate their movements and utterances in such situations. We argue that the interaction process can take on a form of autonomy. This allows us to reframe the problem of social cognition as that of how meaning is generated and transformed in the interplay between the unfolding interaction process and the individuals engaged in it. The notion of sense-making in this realm becomes participatory sense-making. The onus of social understanding thus moves away from strictly the individual only.

This paper comments on Gallagher’s recently published direct perception proposal about social cognition [Gallagher, S. (2008a). Direct perception in the intersubjective context. Consciousness and Cognition, 17(2), 535–543]. I show that direct perception is in danger of being appropriated by the very cognitivist accounts criticised by Gallagher (theory theory and simulation theory). Then I argue that the experiential directness of perception in social situations can be understood only in the context of the role of the interaction process in social cognition. I elaborate on the role of social interaction with a discussion of participatory sense-making to show that direct perception, rather than being a perception enriched by mainly individual capacities, can be best understood as an interactional phenomenon.