The Ethical Dimension of Folk Psychology?
Inquiry 52 (5):532-547 (2009)
| Abstract | Participants in the debate about the nature of folk psychology tend to share one fundamental assumption: that its primary purpose consists in the prediction and explanation of another person's behavior. The following essay will evaluate recent challenges to this assumption by philosophers such as Joshua Knobe who insist that folk psychology and its concepts are intimately linked to our ethical concerns. I will show how conceiving of folk psychology in an engaged manner enables one to account for the evidence cited in favor of an ethical interpretation of folk psychology, without undermining the claim that it is primarily an explanatory practice. Nevertheless, I will suggest that the basic cognitive stance of folk psychology has ethical implications that have been insufficiently noted in the contemporary context | |||||||||
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Similar books and articlesStephen Mills (2001). The Idea of Different Folk Psychologies. International Journal of Philosophical Studies 9 (4):501 – 519.
Matthew Ratcliffe (2006). "Folk Psychology" is Not Folk Psychology. Phenomenology and the Cognitive Sciences 5 (1):31-52.
Shaun Nichols & Stephen P. Stich (1994). Folk Psychology. Encyclopedia of Cognitive Science.
Tony Stone & Martin Davies (1998). Folk Psychology and Mental Simulation. Royal Institute of Philosophy Supplement 43:53-82.
Frances Egan (1995). Folk Psychology and Cognitive Architecture. Philosophy of Science 62 (2):179-96.
George Graham (1987). The Origins of Folk Psychology. Inquiry 30 (December):357-79.
Martin Davies & Tony Stone (1998). Folk Psychology and Mental Simulation. In Anthony O'Hear (ed.), Royal Institute of Philosophy Supplement 42. Cambridge: Cambridge University Press.
Joshua Knobe (2006). The Concept of Intentional Action: A Case Study in the Uses of Folk Psychology. Philosophical Studies 130 (2):203-231.
Ian Ravenscroft, Folk Psychology as a Theory. Stanford Encyclopedia of Philosophy.
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