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  1. Axel Seemann (ed.) (2012). Joint Attention: New Developments in Psychology, Philosophy of Mind, and Social Neuroscience. The Mit Press.
    The writers for this volume address these and related questions by drawing on a variety of disciplines, including developmental and comparative psychology, philosophy of mind, and social neuroscience.
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  2. Axel Seemann (2011). Joint Motor Action and Cross-Creature Embodiment. Review of Philosophy and Psychology 2 (2):279-301.
    The question of what is shared in joint action has been discussed mainly with reference to the notion of collective intentionality. The problem of how to account for intentional states that are shared between two or more jointly engaged creatures is particularly relevant for actions that involve distal intentions. Yet there is another important kind of joint action, which so far has received less interest, at least by philosophers. This kind of action can be described in terms of a shared (...)
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  3. Axel Seemann (2011). The Role of Joint Experience in Historical Narratives. Journal of the Philosophy of History 5 (2):201-229.
    There are historical events which cannot easily be made sense of by reference to the actions of single individuals. I suggest that one way to understand such events is by building on the involved agents' joint experience, or reports thereof. The phenomenology of joint involvement, so my suggestion, is of use in a particular kind of sense making that combines hermeneutical and explanatory elements. Such sense making, I argue, is narrative in character. I suggest a particular conception of historical narratives (...)
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  4. Axel Seemann (2010). Daniel D. Hutto, Folk Psychological Narratives: The Sociocultural Basis of Understanding Reasons Reviewed By. Philosophy in Review 30 (2):93-94.
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  5. Axel Seemann (2010). The Other Person in Joint Attention: A Relational Approach. Journal of Consciousness Studies 17 (5-6):161-182.
    John Campbell recommends a relational view on joint attention. In this paper, I ask what his position implies for the perceptual experience of jointly engaged persons, and suggest that this experience can be accounted for by taking seriously the notion of intersubjectivity. I provide an account of what I call the 'direct acquaintance' of jointly engaged persons with one another. To be so acquainted is to enjoy an experience of feelings that are shared in a particular way. I spell out (...)
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  6. Axel Seemann (2009). Joint Agency: Intersubjectivity, Sense of Control, and the Feeling of Trust. Inquiry 52 (5):500-515.
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  7. Axel Seemann (2009). Language, Mind and Social Reality. Philosophy of Management 7 (2):3-11.
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  8. Axel Seemann (2009). Why We Did It: An Anscombian Account of Collective Action. International Journal of Philosophical Studies 17 (5):637-655.
    In this paper, I am concerned with persons' capacity for joint action. I start by suggesting that approaches which seek to account for that capacity in terms of collective intentionality face a problem: there are actions that clearly seem to qualify as collective even though the involved persons cannot be said to entertain an overarching 'We'-intention (however one characterizes this notion). I then go on to develop an alternative account of action that loosely draws on Elizabeth Anscombe's action theory and (...)
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  9. Axel Seemann (2008). Person Perception. Philosophical Explorations 11 (3):245 – 262.
    Peter Strawson holds that on a proper conception of personhood, the problem of Other Minds does not arise. I suggest that the viability of his proposal depends on a particular account of person perception. I argue that neither the theory theory nor the simulation theory of mindreading constitutes a suitable basis for this account. I then go on to defend Peter Hobson's notion of 'feeling perception' as an intersubjectivist alternative that, if properly developed, delivers a basis for a viable account (...)
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  10. Axel Seemann (2008). Rational Trust. Philosophy of Management 6 (2):3-8.
    Onora O’Neill was Principal of Newnham College, Cambridge from 1992 to 2006. She studied philosophy, psychology and physiology at Oxford and earned a PhD from Harvard, with John Rawls as supervisor. She taught at Barnard College, the women’s college at Columbia University, New York, before taking up a post at the University of Essex, where she became Professor of Philosophy in 1987. She lectures in the faculties of Philosophy and History and Philosophy of Science at Cambridge, and has written widely (...)
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  11. Axel Seemann (2007). Joint Attention, Collective Knowledge, and the "We" Perspective. Social Epistemology 21 (3):217 – 230.
    In this paper, I am concerned with the practical aspect of joint attention. In particular, I ask what enables us to engage in joint activities, and go on to suggest that on a representational account of joint attention, this question cannot be satisfactorily answered. I explore John Campbell's "relational" approach and suggest that if one couples it with Peter Hobson's notion of "feeling perception", one may be in a position to account for the action-enabling aspect of joint engagements. This approach (...)
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  12. Axel Seemann (2007). Strategy. Philosophy of Management 6 (1):123-134.
    In this paper, I explore the nature of strategic decision making. In particular, I am concerned with the interplay of rational reflection and intuitive insight in strategic contexts. I argue that it is in the very nature of strategic situations that they cannot be exhaustively analysed in terms of the available evidence, and that hence there always is an intuitive element to strategic decision making. I consider a variety of ways to explain the notion of intuition and conclude that intuition (...)
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  13. Axel Seemann (2004). Lifeworld, Discourse, and Realism: On Jürgen Habermas’s Theory of Truth. Philosophy and Social Criticism 30 (4):503-514.
    In this paper, I give a systematic account of the core features of Jürgen Habermas’s revised approach to truth that comprises both realist and epistemic components. While agents in the lifeworld are pragmatic realists and work on the basic assumption that (most of) their beliefs about the world are true, beliefs that have become problematic can be scrutinized only in the form of validity-claims in rational discourses. Thus Habermas introduces a discursive truth predicate that involves a procedural idealization of the (...)
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