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Matthew Ratcliffe (2008). The Phenomenological Role of Affect in the Capgras Delusion.

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  1.  40
    Delusions, Dreams, and the Nature of Identification.Sam Wilkinson - 2015 - Philosophical Psychology 28 (2):203-226.
    Delusional misidentification is commonly understood as the product of an inference on the basis of evidence present in the subject's experience. For example, in the Capgras delusion, the patient sees someone who looks like a loved one, but who feels unfamiliar, so they infer that they must not be the loved one. I question this by presenting a distinction between “recognition” and “identification.” Identification does not always require recognition for its epistemic justification, nor does it need recognition for its psychological (...)
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    Familiarity is Not Notoriety: Phenomenological Accounts of Face Recognition.Davide Liccione, Sara Moruzzi, Federica Rossi, Alessia Manganaro, Marco Porta, Nahumi Nugrahaningsih, Valentina Caserio & Nicola Allegri - 2014 - Frontiers in Human Neuroscience 8.
  3.  39
    Understanding Schizophrenic Delusion: The Role of Some Primary Alterations of Subjective Experience. [REVIEW]Sarah Troubé - 2012 - Medicine Studies 3 (4):233-248.
    This paper explores the possibility of understanding schizophrenic delusion through the role of a primary alteration of subjective experience. Two approaches are contrasted: the first defines schizophrenic delusion as a primary symptom resisting any attempt to understand, whereas the second describes delusion as a secondary symptom, to be understood as a rational reaction of the self. The paper discusses the possibility of applying this second approach to schizophrenic delusion. This leads us to raise the issue of the specificity of psychotic (...)
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    Self–Other Contingencies: Enacting Social Perception. [REVIEW]Marek McGann & Hanne De Jaegher - 2009 - Phenomenology and the Cognitive Sciences 8 (4):417-437.
    Can we see the expressiveness of other people's gestures, hear the intentions in their voice, see the emotions in their posture? Traditional theories of social cognition still say we cannot because intentions and emotions for them are hidden away inside and we do not have direct access to them. Enactive theories still have no idea because they have so far mainly focused on perception of our physical world. We surmise, however, that the latter hold promise since, in trying to understand (...)
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