By Shaun Gallagher, Dan Zahavi
Preface to the second one edition
1 advent: philosophy of brain, cognitive technological know-how, and phenomenology
An oversimplied account of the final a hundred years
What is phenomenology?
Outline of this book
Fantasies within the technology of consciousness
3 realization and self-consciousness
Consciousness and pre-reflective self-consciousness
Pre-reflective self-consciousness and ‘what it's like’
Self-consciousness and reflection
Conclusion: using it home
The default account
A phenomenology of time-consciousness
The microstructure of recognition and self-consciousness
Time-consciousness and dynamical structures theory
Is attention of a temporal method itself temporally extended?
Conceptuality and ambiguity
The position of others
What is intentionality?
Resemblance, causation, and psychological representation
The confident account
Intentionality and consciousness
Phenomenology, externalism, and metaphysical realism
7 The embodied mind
Robotic and organic bodies
How the physique defines the distance of experience
The physique as experientially transparent
Embodiment and social cognition
8 motion and agency
The phenomenology of agency
Experimenting with the feel of agency
My activities and yours
9 How we all know others
Problems with implicit simulation
Empathy and the argument from analogy
Mentalism and the conceptual challenge of different minds
Interaction and narrative
10 Self and person
Neuroscepticism and the no-self doctrine
Various notions of self
Sociality and personality
A developmental story
Pathologies of the self
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Additional resources for The Phenomenological Mind (2nd Edition)
The standard view is that it has been left behind in the same way that we have left the nineteenth century behind. As John Watson wrote in 1913: Psychology as the behaviorist views it is a purely objective experimental branch of natural science. Its theoretical goal is the prediction and control of behavior. Introspection forms no essential part of its methods, nor is the scientific value of its data dependent upon the readiness with which they lend themselves to interpretation in terms of consciousness.
The word introspection need hardly be defined – it means, of course, looking into our own minds and reporting what we there discover. (James 1890/1950, I, p. 185) Let’s first ask what has been the fate of introspection as a method in the experimental science of the mind? The standard view is that it has been left behind in the same way that we have left the nineteenth century behind. As John Watson wrote in 1913: Psychology as the behaviorist views it is a purely objective experimental branch of natural science.
On some readings, a commitment to naturalism simply amounts to taking one’s departure in what is natural (rather than supernatural). But it is fair to say that the use of the term in current discourse mainly signals an orientation towards natural science, and further that many contemporary naturalists endorse a form of scientism according to which natural science is the measure of all things. In other words, on a dominant reading naturalism is committed to the idea that the only legitimate way to study the mind is by means of objective natural science.
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