Skip to main content

Noe's nifty take on why the very young fail the false belief test, i.e., why their awareness of others

The proposal that Noe rejects is that we start with an individualistic grasp the features of our environment, and then use this as the basis for INFERRING the existence of other, hidden selves. The theory of mind is such an inference.

The basis for this understanding of mind is that children around three make a transition from failing to passing the false belief test. The explanation commonly given for this transition is that in order to pass this test we must first acquire a theory of mind.

He rejects this explanation. We initially fail this test, NOT because we lack a"theory of mind," but because we initially lack the ability to distinguish our own feelings from those of others. Prior to passing the false belief test, we are already comindful, coaffective and cooperative with another. To illustrate this claim he first points out that the "other" at this phase is typically the mother: as a child we feel loved by her; if she withdraws her affectionate gaze, we are stressed. When being fed, we engage in a natural, spontaneous pattern of give and take. But can do all this while not yet distinguishing our self from other. (Here I'm trying to fill for a gap in Noe's argument) and when we eventually make that distinction, we do so without having formed a theory of mind: instead of thinking speculative about the other as such, we learn how to behave toward one who feels differently than we do.

An aside: it seems that either I or the Alva dude might not have gotten this right: seems that kids may flunk the false belief test even after having acquired the ability to distinguish one's actions from one's mother's.

Another aside: when a very young child closes its eyes, it imagines that everyone else can't see as well: it doesn't fail to recognize that there are perspectives had by others: rather it fails to recognize that those perspectives involve a content other than their own. The child assumes that "what we see together we also see in the same way": such an assumption involves the recognition of the "we."
Labels:

Comments

Post a Comment

Popular posts from this blog

P F Strawson's Freedom and Resentment: the argument laid out

Here is a summary and comments on the essay Freedom and Resentment by PF Strawson.  He makes some great points, and when he is wrong, it is in such a way as to clarify things a great deal.  My non-deterministic position is much better thanks to having read this.  I’ll summarize it in this post and respond in a later one. In a nutshell: PFS first argues that personal resentment that we may feel toward another for having failed to show goodwill toward us would have no problem coexisting with the conviction that determinism is true.  Moral disapprobation, as an analog to resentment, is likewise capable of coexisting with deterministic convictions. In fact, it would seem nearly impossible for a normally-constituted person (i.e., a non-sociopath) to leave behind the web of moral convictions, even if that person is a determinist.  In this way, by arguing that moral and determinist convictions can coexist in the same person, PFS undermines the libertarian argument ...
Post a Comment
Read more

Dembski's "specified compexity" semiotics and teleology (both ad intra and ad extra)

Integral to Dembski's idea of specified complexity (SC) is the notion that something extrinsic to evolution is the source of the specification in how it develops. He compares SC to the message sent by space aliens in the movie "Contact." In that movie, earthbound scientists determine that radio waves originating in from somewhere in our galaxy are actually a signal being sent by space aliens. The scientists determine that these waves are a signal is the fact that they indicate prime numbers in a way that a random occurrence would not. What is interesting to me is the fact that Dembski relies upon an analogy with a sign rather than a machine. Like a machine, signs are produced by an intelligent being for the sake of something beyond themselves. Machines, if you will, have a meaning. Signs, if you will, produce knowledge. But the meaning/knowledge is in both cases something other than the machine/sign itself. Both signs and machines are purposeful or teleological...
Post a Comment
Read more

Daniel Dennett, disqualifying qualia, softening up the hard problem, fullness of vacuity, dysfunctional functionalism

Around track 2 of disc 9 of Intuition Pumps , Dennett offers what I would call an argument from vacuity.  He argues that David Chalmers unwittingly plays a magic trick on himself and others by placing a set of issues under the one umbrella called the "hard problem of consciousness." None of these issues is really , in Dennett's opinion, a hard problem.  But in naming them thus, Chalmers (says Dennett) is like a magician who seems to be playing the same card trick over and over again, but is really playing several different ones.  In this analogy, expert magicians watch what they think is the same trick played over and over again.  They find it unusually difficult to determine which trick he is playing because they take these performances as iterations of the same trick when each is  in fact different from the one that came before.  Furthermore, each of the tricks that he plays is actually an easy one, so it is precisely because they are looki...
Post a Comment
Read more