Naomi Eilan

An international team of psychologists and philosophers present the latest research into the fascinating cognitive phenomenon of 'joint attention'. Some time around their first birthday most infants begin to engage in a behaviour that is designed to bring it about - say, by means of pointing or gaze-following - that their own and another person's attention are focused on the same object. Described as manifestations of an emerging capacity for joint attention, such triangulations between infant, adult and the world are often treated as a developmental landmark and have become the subject of intensive research among developmentalists and primatologists over the past decade. More recently, work on joint attention has also begun to attract the attention of philosophers. Fuelling researchers' interest in all these disciplines is the intuition that joint attention plays a foundational role in the emergence of communicative abilities, in children's developing understanding of the mind and, possibly, in the very capacity for objective thought.This book brings together, for the first time, philosophical and psychological perspectives on the nature and significance of the phenomenon, addressing issues such as: How should we explain the kind of mutual openness that joint attention seems to involve, i.e. the sense in which both child and adult are aware that they are attending to the same thing? What sort of grip on one's own and other people's mental states does such awareness involve, and how does it relate to later-emerging 'theory of mind' abilities? In what sense, if any, is the capacity to engage in joint attention with others unique to humans? How should we explain autistic children's seeming incapacity to engage in joint attention? What role, if any, does affect play in the achievement of joint attention? And what, if any, is the connection between participation in joint attention and grasp of the idea of an objective world? The book also contains an introductory chapter aimed at providing a framework for integrating different philosophical and psychological approaches to these questions.

ABSTRACT Why do we think there are other self-conscious about, other thinkers of ‘I’ thoughts, other possessors of a first-person perspective? What is the most basic manifestation of our grip on their existence? This paper develops an answer to these questions summarised under the heading: Second Person Communication Claim (SPCC), which says: Our grip on the idea that other self-conscious subjects exist is rooted in our capacity to enter into particular kinds of communicative relations with others, in which we adopt attitudes of mutual address and think of each other as ‘you’. If the SPCC is right, our grip on the existence and nature of other I’s, and on their relation to ourselves, rests essentially on a practical capacity to treat others as partners in conversation, addressors and addressees, with all that this entails. This contrasts with the traditional approach to other minds, on which our knowledge and thought of others rests on observation and is essentially third personal and theoretical.

Spatial Representation presents original, specially written essays by leading psychologists and philosophers on a fascinating set of topics at the intersection of these two disciplines. Each of the five sections covers a central area of research into spatial cognition and opens with a short introduction by the editors, designed to facilitate cross-disciplinary reading. The volume offers a rich and compelling expression of the view that to advance our understanding of the way we represent the external world it is necessary to draw on both philosophical and psychological approaches.

The past few years have witnessed an exponentially growing body of work conducted under the ‘second person’ heading. This idea has been explored in various areas of philosophy , in developmental psychology, in psychiatry, and even in neuroscience. We may call this interest in the second person the ‘You Turn’. To put it at its most general, and ambitious, the idea driving much of the work is this: proper attention to the ways in which we relate to one another when we stand in second person relation to each other can deliver something like a paradigm shift in the way in which we address questions about a range of fundamental issues in these fields. There is, however, very little agreement about what second person relations are, and a huge variation in why people think they are important. The contributions to this book focus on developing key second-person claims in the philosophy of mind, ethics and epistemology, with the aim of beginning to provide a framework for assessing and relating the multitude of fascinating new questions that come up under the second person heading. This book was originally published as a special issue of Philosophical Explorations

[opening paragraph]: If we think intuitively and non-professionally about the evolution of consciousness, the following is a compelling thought. What the emergence of consciousness made possible, uniquely in the natural world, was the capacity for representing the world, and, hence, for acquiring knowledge about it. This is the kind of thought that surfaces when, for example, we make explicit what lies behind wondering whether a frog, as compared to a dog, say, is conscious. The thought that it might not be is closely bound up with doubts about whether there is a world out there for it. Such doubts are reinforced by neurophysiological and psychological theories to the effect that its purpose-specific, bug-detecting input does not provide for a connected spatial representation of the environment. Or rather there is no need to postulate such a representation in order to explain its tongue lashing out to catch the bug. Reflecting further, it seems that something else critical is lacking, or not necessarily present, in the explanation of the movement of the frog's tongue, namely the kind of appeal we normally make to another major feature we think consciousness introduced into world -- wants, emotions, desires, or, more generally, affective states and events. Without their existence, the intuition is, all we have are, at most, non-conscious information processing mechanisms. And when we ask what is required for desires and the like to be in play, we seem to come full circle. For whether or not it is correct to speak of individual desires for specific things in the world seems to have some kind of dependence on whether the organism in question is capable of representing those things, which in turn seems to depend on whether there is a world out there for it. And finally we tend to think that it is only when we have in play this kind of explanation of movement that action and agency appear on the scene

Is the location of consciousness in the objectively represented world intelligible? The paper examines the grounds for Nagel's negative answer, which can be presented as a response to the following paradox. (1) We are realists about consciousness. (2) Realism about a domain of reference requires commitment to the possibility of an objective, perspective-free conception of it. (3) The phenomenal character of an experience can only be captured by means of perspectival concepts. According to Nagel, we can have either realism about consciousness or the link between realism and objectivity. He opts for the former, where this leads to the postulation of an essentially perspectivally reality inhabited by consciousness. I argue, contra Nagel, that questions about the intelligibility of locating consciousness in the objectively representable world should be asked relative the kinds of objectivity provided for by our spatial thought. Not only does this formally dissolve the paradox, as such thought allows for essential reliance on perspectival concepts; but it also shows how we do in fact make sense of the objective location of consciousness, in virtue of the link between spatial thought and something Strawson calls our ‘commonsense realism’ about physical objects, which ascribes ‘phenomenally-laden’ properties to such objects

The causal theory of perception has come under a great deal of critical scrutiny from philosophers of mind interested in the nature of perception. M. H. Newman's set-theoretic objection to Russell's structuralist version of the CTP, in his 1928 paper “Mr Russell's Causal Theory of Perception” has not, to my knowledge, figured in these discussions. In this paper I aim to show that it should: Newman's objection can be generalized to yield a particularly powerful and incisive challenge to all versions of the CTP. In effect it says that if the CTP is true, at least one of the following claims must be false. Our perception-based judgements are made true or false by the state of mind independent objects. The concepts we use in such judgments refer to the intrinsic, mind-independent properties of such objects. Experience provides us with knowledge of these properties. The paper sets out the structure of the problem as Newman saw it, extends it to current debates in theory of perception and considers various responses to it. The response I argue for involves jettisoning the CTP in favour of a relational account of perceptual experience, in a way that allows us to hold onto all three claims

In recent years there has been much psychological and neurological work purporting to show that consciousness and self-awareness play no role in causing actions, and indeed to demonstrate that free will is an illusion. The essays in this volume subject the assumptions that motivate such claims to sustained interdisciplinary scrutiny. The book will be compulsory reading for psychologists and philosophers working on action explanation, and for anyone interested in the relation between the brain sciences and consciousness

My question is: does phenomenal consciousness have a critical role in explaining the way conscious perceptions achieve objective import? I approach it through developing a dilemma I label ‘Burge’s Challenge’, which is implicit in his approach to perceptual objectivity. It says, crudely: either endorse the general structure of his account of how objective perceptual import is achieved, and give up on a role for consciousness. Or, relinquish Caused Representation, and possibly defend a role for consciousness. Someone I call Burge* holds we should embrace the first horn of the dilemma. A second response, roughly the relationalist approach, opts for the second horn. The third option, implicit in many current approaches to perceptual consciousness, is to reject the dilemma. The paper argues for a version of the second response. The key argument turns on the development of a sceptical challenge to justify the assumption that we perceive particular intrinsic property instantiations, rather than their structural equivalents. The suggestion will be that only the relationalist approach can meet it in the way we think it is met. If this is right, there is a prima facie case for taking relationalist responses to the dilemma seriously. I end with two objections to this response, which might be made by the real Burge in defence of opting for the first horn of the dilemma, and by phenomenal intentionalists in defence of rejecting the dilemma. I use discussion of these to highlight one of the main issues that should be pursued in order to make good the claim that we should embrace the horn of the dilemma that Burge* rejects.

To be a 'commonsense realist' is to hold that perceptual experience is (in general) an immediate awareness of mind-independent objects, and a source of direct knowledge of what such objects are like. Over the past few centuries this view has faced formidable challenges from epistemology, metaphysics, and, more recently, cognitive science. However, in recent years there has been renewed interest in it, due to new work on perceptual consciousness, objectivity, and causal understanding. This volume collects nineteen original essays by leading philosophers and psychologists on these topics. Questions addressed include: What are the commitments of commonsense realism? Does it entail any particular view of the nature of perceptual experience, or any particular view of the epistemology of perceptual knowledge? Should we think of commonsense realism as a view held by some philosophers, or is there a sense in which we are pre-theoretically committed to commonsense realism in virtue of the experience we enjoy or the concepts we use or the explanations we give? Is commonsense realism defensible, and if so how, in the face of the formidable criticism it faces? Specific issues addressed in the philosophical essays include the status of causal requirements on perception, the causal role of perceptual experience, and the relation between objective perception and causal thinking. The scientific essays present a range of perspectives on the development, phylogenetic and ontogenetic, of the human adult conception of perception

This introductory paper sets out a framework for approaching some of the claims about the second person made by the papers collected in the special edition of Philosophical Explorations on The Second Person . It does so by putting centre stage the notion of a ‘bipolar second person relation’, and examining ways of giving it substance suggested by the authors of these papers. In particular, it focuses on claims made in these papers about the existence and/or nature of second person thought, second person reasons for action and second person reasons for belief and about possible connections among thought-theoretical, ethical and epistemological issues and debates in this area

Sometime around their first birthday most infants begin to engage in relatively sustained bouts of attending together with their caretakers to objects in their environment. By the age of 18 months, on most accounts, they are engaging in full-blown episodes of joint attention. As developmental psychologists (usually) use the term, for such joint attention to be in play, it is not sufficient that the infant and the adult are in fact attending to the same object, nor that the one’s attention cause the other’s. The latter can and does happen much earlier, whenever the adult follows the baby’s gaze and homes in on the same object as the baby is attending to; or, from the age of six months, when babies begin to follow the gaze of an adult. We have the relevant sense of joint attention in play only when the fact that both child and adult are attending to the same object is, to use Sperber and Wilson’s (1986) phrase, ‘mutually manifest’. Psychologists sometimes speak of such jointness as a case of attention being ‘shared’ by infant and adult, or of a ‘meeting of minds’ between infant and adult, all phrases intended to capture the idea that when joint attention occurs everything about the fact that both subjects are attending to the same object is out in the open, manifest to both participants.

Suppose you are a blindsighted subject and an experimenter sitting opposite you says of an object in your functionally blind field ‘that peach looks delicious’. Unless you move your head to encompass the object within your normal field of vision you will not know which object she is talking about. Suppose now she reverts to the strategy used by neurophsychologists who work with blindsighted subjects and simply tells you that there is an object there and asks you either to reach for it or guess its shape, colour and so forth. If you are one of the well-trained blindsighted subjects who have been worked over for many years by psychologists you may well be able to do so, while denying you have any visual experience of the object and insisting you are only guessing. And, in concurrence with the existential formulation the experimenter now uses, instead of the demonstrative, it is natural to think that your singular reference, based on your perceptual input, is descriptive, as in ‘the object she maintains is there’ or ‘the object I am guessing about’ or ‘the object in my blind field’, etc.

Wittgenstein formulates the paradox of gestalt switches thus: ‘What is incomprehensible is that nothing, and yet everything has changed, after all. That is the only way to put it’. In the course of isolating what I take to be the best of the various solutions to the paradox explored by Wittgenstein, the following claims are defended: (a) A significant strand in Wittgenstein’s own formulation of, and solution to, the paradox can best be understood as a response to three specific claims made by the Gestalt psychologist Kohler. (b) The most promising avenue Wittgenstein explored in his many attempts to resolve the paradox gives perceptual attention a constitutive role in the solution (c) This role is best elaborated, partially, by appeal to information processing theories of attention. (d) There are good reasons to think that the kind of solution to the paradox this yields would have been welcomed by Wittgenstein.