Search

This paper argues that our folk-psychological expertise is a special case of extended and enculturated cognition where we learn to regulate both our own and others' thought and action in accord with a wide array of culturally shaped folk-psychological norms. The view has three noteworthy features: (1) it challenges a common assumption that the foundational capacity at work in folk-psychological expertise is one of interpreting behaviour in mentalistic terms (mindreading), arguing instead that successful mindreading is largely a consequence of successful mindshaping; (2) it argues that our folk-psychological expertise is not only socially scaffolded in development, it continues to be socially supported and maintained in maturity, thereby presenting a radically different picture of what mature folk-psychological competency amounts to; (3) it provides grounds for resisting a recent trend in theoretical explanations of quotidian social interaction that downplays the deployment of sophisticated mentalizing resources in understanding what others are doing. [ABSTRACT FROM AUTHOR]

We delineate the sequence that typically developing infants pass tasks that assess different early social cognitive skills considered precursors to theory-of-mind abilities. We compared this normative sequence to performance on these tasks in a group of autistic (AUT) children. 86 infants were administered seven tasks assessing intention reading and shared intentionality (Study 1). Infants responses followed a consistent developmental sequence, forming a four-stage scale. These tasks were administered to 21 AUT children (Study 2), who passed tasks in the same sequence. However, performance on tasks that required following others' eye gaze and cooperating with others was delayed. Findings indicate that earlier-developing skills provide a foundation for later-developing skills, and difficulties in acquiring some early social cognitive skills in AUT children. [ABSTRACT FROM AUTHOR]

The ratchet effect–the gradual accumulation of changes within a cultural trait beyond a level that individuals can achieve on their own–arguably rests on two key cognitive abilities: high-fidelity social learning and innovation. Researchers have started to simulate the ratchet effect in the laboratory to identify its underlying social learning mechanisms, but studies on the developmental origins of the ratchet effect remain sparse. We used the transmission chain method and a tower construction task that had previously been used with adults to investigate whether “generations” of children between 4 and 6 years were able to make a technological product that individual children could not yet achieve. 21 children in a baseline and 80 children in transmission chains (each consisting of 10 successive children) were asked to build something as tall as possible from plasticine and sticks. Children in the chains were presented with the constructions of the two preceding generations (endstate demonstration). Results showed that tower heights did not increase across the chains nor were they different from the height of baseline towers, demonstrating a lack of improvement in tower height. However, we found evidence for cultural lineages, i.e., construction styles: towers within chains were more similar to each other than to towers from different chains. Possible explanations for the findings and directions for future research are suggested. [ABSTRACT FROM AUTHOR]

What allows people to share cultural realities? Many theories imply that people orient themselves directly to abstract cultural structures or toward a set of powerful discourses which shape them. But because cultural worlds are understood practically and experienced and communicated through first-person perspectives, people must engage in empathic perspective taking-orienting themselves toward one another's perspectives-instead. This article explores idiosyncratic Thai interpretations of ghost attacks, shaped by individual and institutionalized experiences. By focusing first on personal perspectives rather than shared conceptions, it proposes that anthropologists can minimize assumptions about shared social and cultural structures in a way that explains how individualized understandings can be accepted by others. Divergent interpretations become comprehensible through empathic reasoning based on shared notions of human nature. This approach contributes to the ongoing anthropological project of minimizing assumptions about what our subjects know and expands anthropology's ability to explore change, intracultural variation, and the relationships between individuals and their cultural contexts. [ABSTRACT FROM AUTHOR]

Social animals including humans share a range of social mechanisms that are automatic and implicit and enable learning by observation. Learning from others includes imitation of actions and mirroring of emotions. Learning about others, such as their group membership and reputation, is crucial for social interactions that depend on trust. For accurate prediction of others' changeable dispositions, mentalizing is required, i.e., tracking of intentions, desires, and beliefs. Implicit mentalizing is present in infants less than one year old as well as in some nonhuman species. Explicit mentalizing is a meta-cognitive process and enhances the ability to learn about the world through self-monitoring and reflection, and may be uniquely human. Meta-cognitive processes can also exert control over automatic behavior, for instance, when short-term gains oppose long-term aims or when selfish and prosocial interests collide. We suggest that they also underlie the ability to explicitly share experiences with other agents, as in reflective discussion and teaching. These are key in increasing the accuracy of the models of the world that we construct. [ABSTRACT FROM AUTHOR]

Keysar et al. (Keysar, Barr, Balin, & Brauner, 2000; Keysar, Lin, & Barr, 2003) report that adults frequently failed to use their conceptual competence for theory of mind (ToM) in an online communication game where they needed to take account of a speaker's perspective. The current research reports 3 experiments investigating the cognitive processes contributing to adults' errors. In Experiments 1 and 2 the frequency of adults' failure to use ToM was unaffected by perspective switching. In Experiment 3 adults made more errors when interpreting instructions according to the speaker's perspective than according to an arbitrary rule. We suggest that adults are efficient at switching perspectives, but that actually using what another person knows to interpret what they say is relatively inefficient, giving rise to egocentric errors during communication. [ABSTRACT FROM AUTHOR]

Modules are widely held to play a central role in explaining mental development and in accounts of the mind generally. But there is much disagreement about what modules are, which shows that we do not adequately understand modularity. This paper outlines a Fodoresque approach to understanding one type of modularity. It suggests that we can distinguish modular from nonmodular cognition by reference to the kinds of process involved, and that modular cognition differs from nonmodular forms of cognition in being a special kind of computational process. The paper concludes by considering implications for the role of modules in explaining mental development. [ABSTRACT FROM AUTHOR]