Abstract
Philosophers and psychologists have often maintained that in order to attribute mental states to other people one must have a ‘theory of mind’. This theory facilitates our grasp of other people’s mental states. Debate has then focussed on the form this theory should take. Recently a new approach has been suggested, which I call the ‘Direct Perception approach to social cognition’. This approach maintains that we can directly perceive other people’s mental states. It opposes traditional views on two counts: by claiming that mental states are observable and by claiming that we can attribute them to others without the need for a theory of mind. This paper argues that there are two readings of the direct perception claims: a strong and a weak one. The Theory-theory is compatible with the weak version but not the strong one. The paper argues that the strong version of direct perception is untenable, drawing on evidence from the mirror neuron literature and arguments from the philosophy of science and perception to support this claim. It suggests that one traditional ‘theory of mind’ view, the ‘Theory-theory’ view, is compatible with the claim that mental states are observable, and concludes that direct perception views do not offer a viable alternative to theory of mind approaches to social cognition.
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Notes
Whilst my focus is on the Theory-theory, many of the arguments discussed apply to the more general view that we need a theory of mind to know other people’s mental states.
You can only understand a movement as a reach if you already understand that the movement is caused by an intention to grasp the cake. If you didn’t have this background knowledge you would not understand the movement as a ‘reach’.
In later writings Dretske prefers to use the terms ‘simple seeing’ and perception (1979/2000). Dretske is not the only philosopher to have noted this distinction. Norwood Russell Hanson distinguishes between seeing and ‘seeing as’; the distinction also corresponds with Gallagher’s ‘smart’ and ‘not-so-smart’ perceptions.
This distinction is also made by Paul Churchland (1979, p. 14)
‘Intention’ is thus used in this literature slightly differently to its use in the philosophy of mind.
I’m grateful to an anonymous reviewer who suggested this possibility.
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This paper was written whilst I was being supported by an Arts and Humanities Research Council (AHRC) award. It has also benefitted from a number of discussions I had whilst attending the AHRC Culture and the Mind workshops. I would like to thank George Botterill, Rob Hopkins, Stephen Laurence and Paul Sludds for their comments on earlier drafts of this work.
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Lavelle, J.S. Theory-Theory and the Direct Perception of Mental States. Rev.Phil.Psych. 3, 213–230 (2012). https://doi.org/10.1007/s13164-012-0094-3
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DOI: https://doi.org/10.1007/s13164-012-0094-3