fbpx
Wikipedia

Intersubjectivity

June 04, 2023

In philosophy, psychology, sociology, and anthropology, intersubjectivity is the relation or intersection between people's cognitive perspectives.

Definition

Intersubjectivity is a term coined by social scientists to refer to a variety of types of human interaction. For example, social psychologists Alex Gillespie and Flora Cornish listed at least seven definitions of intersubjectivity (and other disciplines have additional definitions):

  • people's agreement on the shared definition of a concept;
  • people's mutual awareness of agreement or disagreement, or of understanding or misunderstanding each other;
  • people's attribution of intentionality, feelings, and beliefs to each other;
  • people's implicit or automatic behavioral orientations towards other people;
  • people's interactive performance within a situation;
  • people's shared and taken-for-granted background assumptions, whether consensual or contested; and
  • "the variety of possible relations between people's perspectives".[1]

Intersubjectivity has been used in social science to refer to agreement. There is intersubjectivity between people if they agree on a given set of meanings or share the same perception of a situation. Similarly, Thomas Scheff defines intersubjectivity as "the sharing of subjective states by two or more individuals".[2]

Intersubjectivity also has been used to refer to the common-sense, shared meanings constructed by people in their interactions with each other and used as an everyday resource to interpret the meaning of elements of social and cultural life. If people share common sense, then they share a definition of the situation.[3]

The term has also been used to refer to shared (or partially shared) divergences of meaning. Self-presentation, lying, practical jokes, and social emotions, for example, all entail not a shared definition of the situation but partially shared divergences of meaning. Someone who is telling a lie is engaged in an intersubjective act because they are working with two different definitions of the situation. Lying is thus genuinely intersubjective (in the sense of operating between two subjective definitions of reality).[citation needed]

Among the early authors who explored this conception in psychoanalysis, in an explicit or implicit way, were Jacques Lacan, Heinz Kohut, Robert Stolorow, George E. Atwood, Jessica Benjamin in the United States, and Silvia Montefoschi in Italy.

Psychoanalyst Jessica Benjamin, in The Bonds of Love, wrote, "The concept of intersubjectivity has its origins in the social theory of Jürgen Habermas (1970), who used the expression 'the intersubjectivity of mutual understanding' to designate an individual capacity and a social domain."[4] Psychoanalyst Molly Macdonald argued in 2011 that a "potential point of origin" for the term was in Jean Hyppolite's use of l'inter-subjectivité in an essay from 1955 on "The Human Situation in the Hegelian Phenomenology".[5] However, the phenomenologist Edmund Husserl, whose work Habermas and Hyppolite draw upon, was the first to develop the term, which was subsequently elaborated upon by other phenomenologists such as Edith Stein, Emmanuel Levinas, and Maurice Merleau-Ponty.

Philosophy

Contemporarily, intersubjectivity is the major topic in both the analytic and the continental traditions of philosophy. Intersubjectivity is considered crucial not only at the relational level but also at the epistemological and even metaphysical levels. For example, intersubjectivity is postulated as playing a role in establishing the truth of propositions, and constituting the so-called objectivity of objects.

A central concern in consciousness studies of the past 50 years is the so-called problem of other minds, which asks how we can justify our belief that people have minds much like our own and predict others' mind-states and behavior, as our experience shows we often can.[6] Contemporary philosophical theories of intersubjectivity need to address the problem of other minds.

In the debate between cognitive individualism and cognitive universalism, some aspects of thinking are neither solely personal nor fully universal. Cognitive sociology proponents argue for intersubjectivity—an intermediate perspective of social cognition that provides a balanced view between personal and universal views of our social cognition. This approach suggests that, instead of being individual or universal thinkers, human beings subscribe to "thought communities"—communities of differing beliefs. Thought community examples include churches, professions, scientific beliefs, generations, nations, and political movements.[7] This perspective explains why each individual thinks differently from another (individualism): person A may choose to adhere to expiry dates on foods, but person B may believe that expiry dates are only guidelines and it is still safe to eat the food days past the expiry date. But not all human beings think the same way (universalism).

Intersubjectivity argues that each thought community shares social experiences that are different from the social experiences of other thought communities, creating differing beliefs among people who subscribe to different thought communities. These experiences transcend our subjectivity, which explains why they can be shared by the entire thought community.[7] Proponents of intersubjectivity support the view that individual beliefs are often the result of thought community beliefs, not just personal experiences or universal and objective human beliefs. Beliefs are recast in terms of standards, which are set by thought communities.

Phenomenology

Edmund Husserl, the founder of phenomenology, recognized the importance of intersubjectivity, and wrote extensively on the topic. In German, his writings on intersubjectivity are gathered in volumes 13–15 of the Husserliana. In English, his best-known text on intersubjectivity is the Cartesian Meditations (it is this text that features solely in the Husserl reader entitled The Essential Husserl). Although Husserlian phenomenology is often charged with methodological solipsism, in the fifth Cartesian Meditation, Husserl attempts to grapple with the problem of intersubjectivity and puts forward his theory of transcendental, monadological intersubjectivity.[8]

Husserl's student Edith Stein extended intersubjectivity's basis in empathy in her 1917 doctoral dissertation, On the Problem of Empathy (Zum Problem der Einfühlung).

Intersubjectivity also helps to constitute objectivity: in the experience of the world as available not only to oneself, but also to the other, there is a bridge between the personal and the shared, the self and the others.[citation needed]

Psychology

Discussions and theories of intersubjectivity are prominent and of importance in contemporary psychology, theory of mind, and consciousness studies. Three major contemporary theories of intersubjectivity are theory theory, simulation theory, and interaction theory.

Shannon Spaulding, Assistant Professor of Philosophy at Oklahoma State University, wrote:

Theory theorists argue that we explain and predict behaviour by employing folk psychological theories about how mental states inform behaviour. With our folk psychological theories, we infer from a target's behaviour what his or her mental states probably are. And from these inferences, plus the psychological principles in the theory connecting mental states to behavior, we predict the target's behaviour (Carruthers and Smith 1996; Davies and Stone 1995a; Gopnik and Wellman 1992; Nichols and Stich 2003).[9]

Simulation theorists, on the other hand, claim that we explain and predict others' behaviour by using our own minds as a model and "putting ourselves in another's shoes"—that is, by imagining what our mental states would be and how we would behave if we were in the other's situation. More specifically, we simulate what the other's mental states could have been to cause the observed behaviour, then use the simulated mental states, pretend beliefs, and pretend desires as input, running them through our own decision-making mechanism. We then take the resulting conclusion and attribute it to the other person.[9] Authors like Vittorio Gallese have proposed a theory of embodied simulation that refers to neuroscientific research on mirror neurons and phenomenological research.[10]

Spaulding noted that this debate has stalled in the past few years, with progress limited to articulating various hybrid simulation theories—"theory theory" accounts.[9] To resolve this impasse, authors like Shaun Gallagher put forward interaction theory. Gallagher writes that an "... important shift is taking place in social cognition research, away from a focus on the individual mind and toward ... participatory aspects of social understanding...." Interaction theory is put forward to "galvanize" the interactive turn in explanations of intersubjectivity.[11] Gallagher defines an interaction as two or more autonomous agents engaged in co-regulated coupling behavior. For example, when walking a dog, both the owner's behavior is regulated by the dog stopping and sniffing, and the dog's behavior is regulated by the lead and the owner's commands. Ergo, walking the dog is an example of an interactive process. For Gallagher, interaction and direct perception constitute what he terms "primary" (or basic) intersubjectivity.

Studies of dialogue and dialogism reveal how language is deeply intersubjective. When we speak, we always address our interlocutors, taking their perspective and orienting to what we think they think (or, more often, don't think).[12] Within this tradition of research, it has been argued that the structure of individual signs or symbols, the basis of language, is intersubjective[13] and that the psychological process of self-reflection entails intersubjectivity.[14] Recent research on mirror neurons provides evidence for the deeply intersubjective basis of human psychology,[15] and arguably much of the literature on empathy and theory of mind relates directly to intersubjectivity.

In child development

Colwyn Trevarthen has applied intersubjectivity to the very rapid cultural development of new born infants.[16] Research suggests that as babies, humans are biologically wired to "coordinate their actions with others".[17] This ability to coordinate and sync with others facilitates cognitive and emotional learning through social interaction. Additionally, the most socially productive relationship between children and adults is bidirectional, where both parties actively define a shared culture.[17] The bidirectional aspect lets the active parties organize the relationship how they see fit—what they see as important receives the most focus. Emphasis is placed on the idea that children are actively involved in how they learn, using intersubjectivity.[17]

Across cultures

The ways intersubjectivity occurs varies across cultures. In certain Indigenous American communities, nonverbal communication is so prevalent that intersubjectivity may occur regularly amongst all members of the community, in part perhaps due to a "joint cultural understanding" and a history of shared endeavors.[18] This "joint cultural understanding" may develop in small, Indigenous American communities where children have grown up embedded in their community's values, expectations, and livelihoods—learning through participation with adults rather than through intent verbal instruction—working in cohesion with one another in shared endeavors on a daily basis. Having grown up within this context may have led to members of this community to have what is described by some as a "blending of agendas",[18] or by others as a "dovetailing of motives".[19] If community or family members have the same general goals in mind they may thus act cohesively within an overlapping state of mind. Whether persons are in each other's presence or merely within the same community this blending of agendas or dovetailing of motives enables intersubjectivity to occur within these shared endeavors.[18]

The cultural value of respeto may also contribute to intersubjectivity in some communities; unlike the English definition of 'respect', respeto refers loosely to a mutual consideration for others' activities, needs, wants, etc.[18] Similar to "putting yourself in another's shoes" the prevalence of respeto in certain Indigenous American communities in Mexico and South America may promote intersubjectivity as persons act in accordance with one another within consideration for the community or the individual's current needs or state of mind.

Shared reference during an activity facilitates learning. Adults either teach by doing the task with children, or by directing attention toward experts. Children that had to ask questions in regard to how to perform a task were scolded for not learning by another's example, as though they were ignoring the available resources to learn a task, as seen in Tz'utujil Maya parents who scolded questioning children and asking "if they had eyes".[20]

Children from the Chillihuani village in the Andean mountains learned to weave without explicit instruction. They learned the basic technique from others by observing, eager to participate in their community. The learning process was facilitated by watching adults and by being allowed to play and experiment using tools to create their own weaving techniques.[21]

See also

References

  1. ^ Gillespie, Alex; Cornish, Flora (March 2010). "Intersubjectivity: towards a dialogical analysis" (PDF). Journal for the Theory of Social Behaviour. 40 (1): 19–46. CiteSeerX 10.1.1.724.7095. doi:10.1111/j.1468-5914.2009.00419.x. hdl:1893/2576.
  2. ^ Scheff, Thomas et al. (2006). Goffman Unbound!: A New Paradigm for Social Science (The Sociological Imagination), Paradigm Publishers (ISBN 978-1-59451-196-7)
  3. ^ Clive Seale. Glossary, Researching Society and Culture.
  4. ^ Benjamin, Jessica (July 12, 1988). The Bonds of Love: Psychoanalysis, Feminism, & the Problem of Domination. Pantheon. pp. 320. ISBN 0394757300.
  5. ^ Macdonald, M (2011) "Hegel, Psychoanalysis and Intersubjectivity" in Philosophy Compass, 6/7 p449
  6. ^ Hyslop, A (2010). "Other Minds", The Stanford Encyclopedia of Philosophy (Fall Edition), Edward N. Zalta (Ed.) Accessed from plato.stanford.edu/archives/fall2010/entries/other-minds/>. Section 1.
  7. ^ a b Zerubavel, Eviatar (1997). Social Mindscapes: An Invitation to Cognitive Sociology. Cambridge, Massachusetts: Harvard University Press.
  8. ^ E. Husserl, Cartesian Meditations, Klumer Academic Publishers. Translated by Dorion Cairns.
  9. ^ a b c Spaulding, Shannon (2012-09-05). "Introduction to debates on Social Cognition". Phenomenology and the Cognitive Sciences. 11 (4): 431–448 (432, 433). doi:10.1007/s11097-012-9275-x. ISSN 1568-7759.
  10. ^ Gallese, V & Sinigaglia, C. (2011) What is so special about embodied simulation. Trends in Cognitive Sciences. Vol. 15, No. 11.
  11. ^ De Jaeger, H., Di Paulo, E., & Gallagher, S. (2010) Can social interaction constitute social cognition? Trends in Cognitive Sciences. Vol. 14, No. 10. Pg 441. doi:10.1016/j.tics.2010.06.009
  12. ^ Linell, P. (2009). Rethinking language, mind and world dialogically. Charlotte, NC: Information Age Publishing
  13. ^ Gillespie, A. (2009). The intersubjective nature of symbols. In Brady Wagoner (Ed), Symbolic transformations. London: Routledge
  14. ^ Gillespie, A. (2007). The social basis of self-reflection. In Valsiner and Rosa (Eds), The Cambridge handbook of sociocultural psychology. Cambridge: Cambridge University press
  15. ^ Rizzolatti, G. & Arbib, M. A. (1998). Language within our grasp. Trends in neurosciences, 21, 188-194.
  16. ^ Trevarthen, Colwyn (January 2011). "What is it like to be a person who knows nothing? Defining the active intersubjective mind of a newborn human being". Infant and Child Development. 20 (1): 119–135. CiteSeerX 10.1.1.475.9911. doi:10.1002/icd.689.
  17. ^ a b c Stone, Lynda; Underwood, Charles; Hotchkiss, Jacqueline (2012). "The Relational Habitus: Intersubjective Processes in Learning Settings". Human Development. 55 (2): 65–91. doi:10.1159/000337150. S2CID 144722047. Retrieved 10 December 2014.
  18. ^ a b c d Correa-Chávez, M., & Roberts, A. (2012). A cultural analysis is necessary in understanding intersubjectivity. Culture & Psychology, 18(1), 99-108. doi: 10.1177/1354067X11427471
  19. ^ Danziger, E., & Rumsey, A. (2013). Introduction: From Opacity to intersubjectivity across languages and cultures. Language & Communication, 33(3), 247-250.
  20. ^ Paradise, Ruth; Rogoff, Barbara (2009). "Side by Side: Learning by Observing and Pitching In". Ethos. 37 (1): 102–138. doi:10.1111/j.1548-1352.2009.01033.x.
  21. ^ Bolin, Inge (2006). Growing Up in a Culture of Respect: Childrearing in highland Peru (2 ed.). Austin: University of Texas. pp. 90–99. ISBN 978-0-292-71298-0.

Further reading

Psychoanalysis

  • Brandchaft, Doctors & Sorter (2010). Toward an Emancipatory Psychoanalysis. Routledge: New York.
  • Laplanche, J. & Pontalis, J. B. (1974). The Language of Psycho-Analysis, Edited by W. W. Norton & Company, ISBN 0-393-01105-4
  • Orange, Atwood & Stolorow (1997). Working Intersubjectively. The Analytic Press: Hillsdale, NJ.
  • Stolorow, R. D., Atwood, G. E., & Orange, D. M. (2002). Worlds of Experience: Interweaving Philosophical and Clinical Dimensions in Psychoanalysis. New York: Basic Books.
  • Stolorow & Atwood (1992). Contexts of Being. The Analytic Press: Hillsdale, NJ.
  • Stolorow, Brandchaft & Atwood (1987). Psychoanalytic Treatment: An Intersubjective Approach. The Analytic Press:Hillsdale, NJ.

Philosophy

External links

 
Wikiquote has quotations related to Intersubjectivity.

June 04, 2023
intersubjectivity, this, article, lead, section, short, adequately, summarize, points, please, consider, expanding, lead, provide, accessible, overview, important, aspects, article, march, 2021, philosophy, psychology, sociology, anthropology, intersubjectivit. This article s lead section may be too short to adequately summarize the key points Please consider expanding the lead to provide an accessible overview of all important aspects of the article March 2021 In philosophy psychology sociology and anthropology intersubjectivity is the relation or intersection between people s cognitive perspectives Contents 1 Definition 2 Philosophy 2 1 Phenomenology 3 Psychology 4 In child development 4 1 Across cultures 5 See also 6 References 7 Further reading 7 1 Psychoanalysis 7 2 Philosophy 8 External linksDefinition EditIntersubjectivity is a term coined by social scientists to refer to a variety of types of human interaction For example social psychologists Alex Gillespie and Flora Cornish listed at least seven definitions of intersubjectivity and other disciplines have additional definitions people s agreement on the shared definition of a concept people s mutual awareness of agreement or disagreement or of understanding or misunderstanding each other people s attribution of intentionality feelings and beliefs to each other people s implicit or automatic behavioral orientations towards other people people s interactive performance within a situation people s shared and taken for granted background assumptions whether consensual or contested and the variety of possible relations between people s perspectives 1 Intersubjectivity has been used in social science to refer to agreement There is intersubjectivity between people if they agree on a given set of meanings or share the same perception of a situation Similarly Thomas Scheff defines intersubjectivity as the sharing of subjective states by two or more individuals 2 Intersubjectivity also has been used to refer to the common sense shared meanings constructed by people in their interactions with each other and used as an everyday resource to interpret the meaning of elements of social and cultural life If people share common sense then they share a definition of the situation 3 The term has also been used to refer to shared or partially shared divergences of meaning Self presentation lying practical jokes and social emotions for example all entail not a shared definition of the situation but partially shared divergences of meaning Someone who is telling a lie is engaged in an intersubjective act because they are working with two different definitions of the situation Lying is thus genuinely intersubjective in the sense of operating between two subjective definitions of reality citation needed Among the early authors who explored this conception in psychoanalysis in an explicit or implicit way were Jacques Lacan Heinz Kohut Robert Stolorow George E Atwood Jessica Benjamin in the United States and Silvia Montefoschi in Italy Psychoanalyst Jessica Benjamin in The Bonds of Love wrote The concept of intersubjectivity has its origins in the social theory of Jurgen Habermas 1970 who used the expression the intersubjectivity of mutual understanding to designate an individual capacity and a social domain 4 Psychoanalyst Molly Macdonald argued in 2011 that a potential point of origin for the term was in Jean Hyppolite s use of l inter subjectivite in an essay from 1955 on The Human Situation in the Hegelian Phenomenology 5 However the phenomenologist Edmund Husserl whose work Habermas and Hyppolite draw upon was the first to develop the term which was subsequently elaborated upon by other phenomenologists such as Edith Stein Emmanuel Levinas and Maurice Merleau Ponty Philosophy EditContemporarily intersubjectivity is the major topic in both the analytic and the continental traditions of philosophy Intersubjectivity is considered crucial not only at the relational level but also at the epistemological and even metaphysical levels For example intersubjectivity is postulated as playing a role in establishing the truth of propositions and constituting the so called objectivity of objects A central concern in consciousness studies of the past 50 years is the so called problem of other minds which asks how we can justify our belief that people have minds much like our own and predict others mind states and behavior as our experience shows we often can 6 Contemporary philosophical theories of intersubjectivity need to address the problem of other minds In the debate between cognitive individualism and cognitive universalism some aspects of thinking are neither solely personal nor fully universal Cognitive sociology proponents argue for intersubjectivity an intermediate perspective of social cognition that provides a balanced view between personal and universal views of our social cognition This approach suggests that instead of being individual or universal thinkers human beings subscribe to thought communities communities of differing beliefs Thought community examples include churches professions scientific beliefs generations nations and political movements 7 This perspective explains why each individual thinks differently from another individualism person A may choose to adhere to expiry dates on foods but person B may believe that expiry dates are only guidelines and it is still safe to eat the food days past the expiry date But not all human beings think the same way universalism Intersubjectivity argues that each thought community shares social experiences that are different from the social experiences of other thought communities creating differing beliefs among people who subscribe to different thought communities These experiences transcend our subjectivity which explains why they can be shared by the entire thought community 7 Proponents of intersubjectivity support the view that individual beliefs are often the result of thought community beliefs not just personal experiences or universal and objective human beliefs Beliefs are recast in terms of standards which are set by thought communities Phenomenology Edit Edmund Husserl the founder of phenomenology recognized the importance of intersubjectivity and wrote extensively on the topic In German his writings on intersubjectivity are gathered in volumes 13 15 of the Husserliana In English his best known text on intersubjectivity is the Cartesian Meditations it is this text that features solely in the Husserl reader entitled The Essential Husserl Although Husserlian phenomenology is often charged with methodological solipsism in the fifth Cartesian Meditation Husserl attempts to grapple with the problem of intersubjectivity and puts forward his theory of transcendental monadological intersubjectivity 8 Husserl s student Edith Stein extended intersubjectivity s basis in empathy in her 1917 doctoral dissertation On the Problem of Empathy Zum Problem der Einfuhlung Intersubjectivity also helps to constitute objectivity in the experience of the world as available not only to oneself but also to the other there is a bridge between the personal and the shared the self and the others citation needed Psychology EditDiscussions and theories of intersubjectivity are prominent and of importance in contemporary psychology theory of mind and consciousness studies Three major contemporary theories of intersubjectivity are theory theory simulation theory and interaction theory Shannon Spaulding Assistant Professor of Philosophy at Oklahoma State University wrote Theory theorists argue that we explain and predict behaviour by employing folk psychological theories about how mental states inform behaviour With our folk psychological theories we infer from a target s behaviour what his or her mental states probably are And from these inferences plus the psychological principles in the theory connecting mental states to behavior we predict the target s behaviour Carruthers and Smith 1996 Davies and Stone 1995a Gopnik and Wellman 1992 Nichols and Stich 2003 9 Simulation theorists on the other hand claim that we explain and predict others behaviour by using our own minds as a model and putting ourselves in another s shoes that is by imagining what our mental states would be and how we would behave if we were in the other s situation More specifically we simulate what the other s mental states could have been to cause the observed behaviour then use the simulated mental states pretend beliefs and pretend desires as input running them through our own decision making mechanism We then take the resulting conclusion and attribute it to the other person 9 Authors like Vittorio Gallese have proposed a theory of embodied simulation that refers to neuroscientific research on mirror neurons and phenomenological research 10 Spaulding noted that this debate has stalled in the past few years with progress limited to articulating various hybrid simulation theories theory theory accounts 9 To resolve this impasse authors like Shaun Gallagher put forward interaction theory Gallagher writes that an important shift is taking place in social cognition research away from a focus on the individual mind and toward participatory aspects of social understanding Interaction theory is put forward to galvanize the interactive turn in explanations of intersubjectivity 11 Gallagher defines an interaction as two or more autonomous agents engaged in co regulated coupling behavior For example when walking a dog both the owner s behavior is regulated by the dog stopping and sniffing and the dog s behavior is regulated by the lead and the owner s commands Ergo walking the dog is an example of an interactive process For Gallagher interaction and direct perception constitute what he terms primary or basic intersubjectivity Studies of dialogue and dialogism reveal how language is deeply intersubjective When we speak we always address our interlocutors taking their perspective and orienting to what we think they think or more often don t think 12 Within this tradition of research it has been argued that the structure of individual signs or symbols the basis of language is intersubjective 13 and that the psychological process of self reflection entails intersubjectivity 14 Recent research on mirror neurons provides evidence for the deeply intersubjective basis of human psychology 15 and arguably much of the literature on empathy and theory of mind relates directly to intersubjectivity In child development EditColwyn Trevarthen has applied intersubjectivity to the very rapid cultural development of new born infants 16 Research suggests that as babies humans are biologically wired to coordinate their actions with others 17 This ability to coordinate and sync with others facilitates cognitive and emotional learning through social interaction Additionally the most socially productive relationship between children and adults is bidirectional where both parties actively define a shared culture 17 The bidirectional aspect lets the active parties organize the relationship how they see fit what they see as important receives the most focus Emphasis is placed on the idea that children are actively involved in how they learn using intersubjectivity 17 Across cultures Edit The ways intersubjectivity occurs varies across cultures In certain Indigenous American communities nonverbal communication is so prevalent that intersubjectivity may occur regularly amongst all members of the community in part perhaps due to a joint cultural understanding and a history of shared endeavors 18 This joint cultural understanding may develop in small Indigenous American communities where children have grown up embedded in their community s values expectations and livelihoods learning through participation with adults rather than through intent verbal instruction working in cohesion with one another in shared endeavors on a daily basis Having grown up within this context may have led to members of this community to have what is described by some as a blending of agendas 18 or by others as a dovetailing of motives 19 If community or family members have the same general goals in mind they may thus act cohesively within an overlapping state of mind Whether persons are in each other s presence or merely within the same community this blending of agendas or dovetailing of motives enables intersubjectivity to occur within these shared endeavors 18 The cultural value of respeto may also contribute to intersubjectivity in some communities unlike the English definition of respect respeto refers loosely to a mutual consideration for others activities needs wants etc 18 Similar to putting yourself in another s shoes the prevalence of respeto in certain Indigenous American communities in Mexico and South America may promote intersubjectivity as persons act in accordance with one another within consideration for the community or the individual s current needs or state of mind Shared reference during an activity facilitates learning Adults either teach by doing the task with children or by directing attention toward experts Children that had to ask questions in regard to how to perform a task were scolded for not learning by another s example as though they were ignoring the available resources to learn a task as seen in Tz utujil Maya parents who scolded questioning children and asking if they had eyes 20 Children from the Chillihuani village in the Andean mountains learned to weave without explicit instruction They learned the basic technique from others by observing eager to participate in their community The learning process was facilitated by watching adults and by being allowed to play and experiment using tools to create their own weaving techniques 21 See also EditIntersubjective verifiability Intersubjective psychoanalysis Intertextuality PerspectivismReferences Edit Gillespie Alex Cornish Flora March 2010 Intersubjectivity towards a dialogical analysis PDF Journal for the Theory of Social Behaviour 40 1 19 46 CiteSeerX 10 1 1 724 7095 doi 10 1111 j 1468 5914 2009 00419 x hdl 1893 2576 Scheff Thomas et al 2006 Goffman Unbound A New Paradigm for Social Science The Sociological Imagination Paradigm Publishers ISBN 978 1 59451 196 7 Clive Seale Glossary Researching Society and Culture Benjamin Jessica July 12 1988 The Bonds of Love Psychoanalysis Feminism amp the Problem of Domination Pantheon pp 320 ISBN 0394757300 Macdonald M 2011 Hegel Psychoanalysis and Intersubjectivity in Philosophy Compass 6 7 p449 Hyslop A 2010 Other Minds The Stanford Encyclopedia of Philosophy Fall Edition Edward N Zalta Ed Accessed from plato stanford edu archives fall2010 entries other minds gt Section 1 a b Zerubavel Eviatar 1997 Social Mindscapes An Invitation to Cognitive Sociology Cambridge Massachusetts Harvard University Press E Husserl Cartesian Meditations Klumer Academic Publishers Translated by Dorion Cairns a b c Spaulding Shannon 2012 09 05 Introduction to debates on Social Cognition Phenomenology and the Cognitive Sciences 11 4 431 448 432 433 doi 10 1007 s11097 012 9275 x ISSN 1568 7759 Gallese V amp Sinigaglia C 2011 What is so special about embodied simulation Trends in Cognitive Sciences Vol 15 No 11 De Jaeger H Di Paulo E amp Gallagher S 2010 Can social interaction constitute social cognition Trends in Cognitive Sciences Vol 14 No 10 Pg 441 doi 10 1016 j tics 2010 06 009 Linell P 2009 Rethinking language mind and world dialogically Charlotte NC Information Age Publishing Gillespie A 2009 The intersubjective nature of symbols In Brady Wagoner Ed Symbolic transformations London Routledge Gillespie A 2007 The social basis of self reflection In Valsiner and Rosa Eds The Cambridge handbook of sociocultural psychology Cambridge Cambridge University press Rizzolatti G amp Arbib M A 1998 Language within our grasp Trends in neurosciences 21 188 194 Trevarthen Colwyn January 2011 What is it like to be a person who knows nothing Defining the active intersubjective mind of a newborn human being Infant and Child Development 20 1 119 135 CiteSeerX 10 1 1 475 9911 doi 10 1002 icd 689 a b c Stone Lynda Underwood Charles Hotchkiss Jacqueline 2012 The Relational Habitus Intersubjective Processes in Learning Settings Human Development 55 2 65 91 doi 10 1159 000337150 S2CID 144722047 Retrieved 10 December 2014 a b c d Correa Chavez M amp Roberts A 2012 A cultural analysis is necessary in understanding intersubjectivity Culture amp Psychology 18 1 99 108 doi 10 1177 1354067X11427471 Danziger E amp Rumsey A 2013 Introduction From Opacity to intersubjectivity across languages and cultures Language amp Communication 33 3 247 250 Paradise Ruth Rogoff Barbara 2009 Side by Side Learning by Observing and Pitching In Ethos 37 1 102 138 doi 10 1111 j 1548 1352 2009 01033 x Bolin Inge 2006 Growing Up in a Culture of Respect Childrearing in highland Peru 2 ed Austin University of Texas pp 90 99 ISBN 978 0 292 71298 0 Further reading EditPsychoanalysis Edit Brandchaft Doctors amp Sorter 2010 Toward an Emancipatory Psychoanalysis Routledge New York Laplanche J amp Pontalis J B 1974 The Language of Psycho Analysis Edited by W W Norton amp Company ISBN 0 393 01105 4 Orange Atwood amp Stolorow 1997 Working Intersubjectively The Analytic Press Hillsdale NJ Stolorow R D Atwood G E amp Orange D M 2002 Worlds of Experience Interweaving Philosophical and Clinical Dimensions in Psychoanalysis New York Basic Books Stolorow amp Atwood 1992 Contexts of Being The Analytic Press Hillsdale NJ Stolorow Brandchaft amp Atwood 1987 Psychoanalytic Treatment An Intersubjective Approach The Analytic Press Hillsdale NJ Philosophy Edit Edmund Husserl Zur Phanomenologie der Intersubjektivitat Texte aus dem Nachlass 1905 1920 Edmund Husserl Zur Phanomenologie der Intersubjektivitat Texte aus dem Nachlass 1921 1928 Edmund Husserl Zur Phanomenologie der Intersubjektivitat Texte aus dem Nachlass 1929 1935 Edmund Husserl Cartesian Meditations Edited by S Strasser 1950 ISBN 978 90 247 0068 4External links Edit Wikiquote has quotations related to Intersubjectivity Critique of intersubjectivity Article by Mats Winther Edmund Husserl Empathy intersubjectivity and lifeworld Stanford Encyclopedia of Philosophy Retrieved from https en wikipedia org w index php title Intersubjectivity amp oldid 1158453339, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.