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Frontiers in Psychology
JPhilo: Journal of General Philosophy, 2015
Abstract: Many philosophers take for granted the distinction between the first-person and third-person perspectives. They employ this distinction in a variety of philosophical debates including those concerning self-consciousness, phenomenal properties, subjectivity of phenomenal consciousness, and conceivability issues. This paper aims to explore the developmental root of the distinction in question. Through several analyses, the paper attempts to show that infants in the early childhood are exposed to cognitive, behavioral and experiential processes that are constitutive of the first-person perspective. The striking conclusion that can be derived from the analyses is that the first-person perspective is not possessed inborn. Rather, it gradually develops through certain experiential processes and interaction with other human infants in the early childhood. This potentially implies that if conditions had been properly designed, infants would have possessed an “inter-subjective self” that lacks the first-person perspective as we traditionally know. The paper additionally hints that serious philosophical consequences occur if the above conclusion is true. Keywords: first-person perspective, third-person perspective, psychological self, phenomenal subject/agent, inter-subjective self, self-consciousness.
Recent years have seen an upsurge of interest in the second-person perspective, not only in philosophy of mind, language, law and ethics, but also in various empirical disciplines such as cognitive neuroscience and developmental psychology. A distinctive and perhaps also slightly puzzling feature of this ongoing discussion is that whereas many contributors insist that a proper consideration of the second-person perspective will have an impact on our understanding of social cognition, joint action, communication, self-consciousness, morality, and so on, there remains considerable disagreement about what exactly a second-person perspective amounts to. What is the difference between adopting a second-person and a third-person perspective on another? How does one relate to another as a you and how does that differ from relating to another as a he, she or they? In the following, I will consider three different proposals and argue that a promising but somewhat overlooked account can be found in the work of Husserl.
Frontiers in Human …, 2012
Over the last couple of decades, most neuroscientific research on social cognition has been dominated by a third-person paradigm in which participating subjects are not actively engaging with other agents but merely observe them. Recently this paradigm has been challenged by researchers who promote a second-person approach to social cognition, and emphasize the importance of dynamic, real-time interactions with others. The present article's contribution to this debate is twofold. First, we critically analyze the second-person challenge to social neuroscience, and assess the various ways in which the distinction between second- versus third-person modes of social cognition has been articulated. Second, we put forward an alternative conceptualization of this distinction—one that gives pride of place to the notion of reciprocity. We discuss the implications of our proposal for neuroscientific studies on social cognition.
Philosophical Psychology, 2022
On a widely held characterization, triadic joint attention is the capacity to perceptually attend to an object or event together with another subject. In the last four decades, research in developmental psychology has provided increasing evidence of the crucial role that this capacity plays in socio-cognitive development, early language acquisition, and the development of perspective-taking. Yet, there is a striking discrepancy between the general agreement that joint attention is critical in various domains, and the lack of theoretical consensus on how to account for it. This paper pursues three interrelated aims: (i) it examines the contrast between reductive and non-reductive views of (triadic) joint attention, by bringing into focus the notion of recursive mindreading; (ii) it assembles, advances, and discusses a number of arguments against reductive views; (iii) finally, in dialogue with some prominent non-reductive views, it concludes by outlining the case for a non-reductive view that gives pride of place to the idea that co-attenders relate to one another as a 'you'.
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