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Synthese
In this paper I argue that there are gestalt principles underlying intersubjective interactions and that this means that intersubjective ‘units’, can be recognised as unified gestalt wholes. The nub of the claim is that interactions within a ‘plural subject’ can be perceived by others outside this plural subject. Framed from the first-person perspective: I am able to recognise intersubjective interactions between multiple others who are not me. I argue that the terminology of gestalt structures is helpful in framing and understanding the non-reducible make-up of these relational units. I consequently defend the legitimacy of the claim that we can attend to more than one other person at once, holding multiple others as a single focus of attention insofar as we can attend to multiple others as a gestalt whole. I argue that it is therefore legitimate to talk about attending to, perceiving and addressing multiple others at the same time, in the second-person plural. I argue that this can be identified in the phenomenology of such interactions and in an analysis of the core underlying structures of these interactions.
The Routledge Handbook of Phenomenology and Phenomenological Philosophy, 2020
The phenomenological discussion on intersubjectivity, lasting for over a century, can be retrospectively structured along several lines. One of them is the distinction between the theories of intersubjectivity based on experiences oriented towards individual others and the theories based on being-with others (on co-existence). While the former theories (Husserl, Scheler, Stein, Levinas, Sartre) claim that intersubjectivity (in a more restricted I-thou meaning) is a precondition of sociality, the latter (Heidegger, Merleau-Ponty, Fink) affirm the opposite: our concrete encounters are possible only because we already live in a shared (social) world, which implies that we understand another not primarily as a concrete “thou”, but as “anyone”. The exposition in this entry takes this distinction as its guiding line. As we show in the concluding part, this distinction does not exhaust possible modalities of the relation of I and the Other. A concept of renewed importance, the group or plural subject, enters the discussion, casting new light on classic phenomenologists and opening new perspectives on intersubjectivity.
Gestalt Theory - An International Multidisciplinary Journal, 2018
Abstract: For the study of the first year of life, Sander, Stern, and Gomez each chose the adult–infant relationship as the unit of analysis; they followed its development, respectively, in moments of meeting, in the proto-conversation and in the focus of attention. The authors explicitly refer to Gestalt theory and support the need to interpret the behavior of the child as part of a wider context, as the experiences of a person in relation (Galli, 2010) since birth.
Integrative Psychological and Behavioral Science, 2008
I outline in this paper a pragmatical approach to meaning. Meaning is defined as a phenomenologically experienced construal. As such, it is a dynamic object whose first evidence comes from the first person rather than the third one. At the same time, the approach assumes that meaning is not an individual creation, but rather an intersubjective one. Origins of meaning are also to be founded not ‘in the head’ of a cognitive system or subject, but in the intersubjective space contingently formed between a subject (S), an other (O) and a common object (R), which they talk about. Approaching this minimal communicative situation therefore requires realizing that the phenomenological dimension is always implied in any intersubjective encounter. The observed synchronized co-feeling among subjects, upon which language comprehension takes place, I call ‘co-phenomenology’. When analyzed in this way, intersubjectivity shows at the same time its social, phenomenological and biological dimensions.
Journal of Constructivist Psychology, 2020
Intersubjectivity consists of the mutual coordination, incorporation and sharing of meaning and experience between people over time. The study of intersubjectivity raises difficult conceptual and meth-odological issues. Defined as a form of mutually coordinated experience , intersubjective processes are those that occur between rather than merely within persons. As such, the concept of intersubjectivity incorporates but extends beyond related concepts such as sociality, commonality, and perspective taking. To the extent that intersubject-ive processes are relational ones, their study requires the ability to analyze forms of engagement that occur between rather than merely within individual actors. We suggest that the most basic way to assess intersubjectivity involves recruiting the human capacity for intersubjective engagement itself as a primary method of psychological research. Toward this end, drawing on existing studies involving moment-by-moment observation of videotaped interaction, we track the developmental changes of different forms of intersubjective engagement as they occur between infants and their caregivers. Building on this work, we propose and illustrate methods for identifying moment-by-moment changes in sociality and intersubjective engagement as they occur in verbal and nonverbal joint action among adults. ARTICLE HISTORY How do people gain the capacity to identify psychological experience in themselves and in other people? The study of experience has long been a challenge to scientific psychology. Psychological science was founded on the value of objectivity. Invoking the concept of objectivity, behavior is understood as external, objective and publicly observable, while psychological experience is understood as internal, subjective and private. From this viewpoint, individuals are assumed to have privileged access to their own psychological experiences (MacDonald, 2014), while the experiences of the self are inaccessible to third-person observers. Despite the intuitive appeal of these ideas, they raise deep problems: how is it possible for people to form shared representations of experiences that are by definition private? Traditional answers invoke the concepts of introspection and projection. Knowledge of one's own experience comes from introspection: first-person experiencers "look within" themselves, identify experience, and then use words to communicate those experiences.
HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES, 2014
The problem addressed in this paper is the genesis of the empathetic, intersubjective intentionality which underlies secondperson interactions. This theme is one of the most intriguing in contemporary philosophy and interdisciplinary research. The article seeks to elucidate the foundations of the phenomenon of the оther which we always already have in our daily embodied practices. First, we present a critical analysis of some aspects of the theory of intersubjectivity, such as analogical inference, anonymity of intersubjective being, inaccessibility of immediate experience of the Other. Then, based on such topics, as corporeity, the enactive nature of subjectivity, historical and social aspects of subjectivity, we elaborate the concept of empathy as lying at the very foundation of any encounter with the Other. As a result, we demonstrate the closeness of Husserlian idea of non-objectifying intentionality to the empathetic approach in contemporary philosophy. As precursors of the latter we mention M. Buber, L. Wittgenstein, M. Sheler, who advocate the dialogical (second-person) structure of consciousness and its em/ sympathetic nature. We also present an interpretation of empathy as an exclusive and unique form of intentional relation (E. Thompson) which permits to experience the Other in а direct, immediate way from second-person percpective (Sh. Gallagher). The analysis of empathy is also promising for contemporary interdisciplinary studies of affective consciousness, which are also mentioned. The article stresses the necessity of further studying «being-with» in both phenomenological and interdisciplinary dimensions to the extent that intersubjectivity constitutes the sense of the self on both transcendental and experiential levels.
EMERGING COMMUNICATION, 2008
Since the beginning of the Nineteen-eighties, cognitive scientists have shown increasing interest in a range of phenomena, processes and capacities underlying human interaction, collectively referred to as intersubjectivity. The goal of this line of research is to give an account of the various forms of human interaction, and in particular of the affective, attentional and intentional determinants of joint activity. The main thesis we develop in the paper is that so far the authors interested in intersubjectivity have neglected, or at least undervalued, an important aspect of joint activity, that is, the essentially normative character of collective intentionality. Our approach to joint activity is mainly based on Margaret Gilbert's theory of plural subjects. Gilbert's general idea is that joint activities should be regarded as activities carried out by individuals who stand to one another in a special relation, called joint commitment, which has an intrinsically normative nature. As we shall try to show, the concept of a joint commitment is a powerful tool to explain certain specific features of joint activities. In the paper we first point out certain explanatory inadequacies of the current models of intersubjectivity, and contend that such inadequacies depend on failing to appreciate the fundamental role of normativity in collective intentionality. We briefly sketch Gilbert's theory of plural subjects, and introduce the concept of a joint commitment, and then discuss some lines along which a psychology of plural subjects may be developed.
1989
While the term "intersubjectivity" has become widely used to mean something like "shared experience," it is, paradoxically, poorly understood. This review of the theoretical foundations of intersubjectivity argues that the problem lies in the developmental starting points of the theories. Either subjective experiences are seen to develop before communal ones, as in Schutz (1967), or vice versa, as in Mead (1934). It is asserted that the polarity of these positions works against the understanding of the processes of intersubjectivity. Evidence from research on infants is used to suggest a new starting point that acknowledges both shared and private experience. (Author/RH)
2008
In recent years a new trend in socio-cognitive research investigates into the mental capacities that allow humans to relate to each other and to engage in social interactions. One of the main streams is the study of intersubjectivity, namely the'mutual sharing of experiences', conceived of as a basic dimension of consciousness on which socialness is grounded. At the very heart of contemporary studies is an intense debate around some central questions that concern the nature and forms of human intersubjectivity, its ...
Drawing on the work of Scheler, Heidegger, Merleau-Ponty, Husserl and Sartre, the article presents an overview of some of the diverse approaches to intersubjectivity that can be found in the phenomenological tradition. Starting with a brief description of Scheler's criticism of the argument from analogy, the article continues by showing that the phenomenological analyses of intersubjectivity involve much more than a 'solution' to the 'traditional' problem of other minds. Intersubjectivity doesn't merely concern concrete face to face encounters between individuals. It is also something that is at play in simple perception, in tool-use, in emotions, drives and different types of selfawareness. Ultimately, the phenomenologists would argue that a treatment of intersubjectivity requires a simultaneous analysis of the relationship between subjectivity and world. It is not possible simply to insert intersubjectivity somewhere within an already established ontology; rather, the three regions "self," "others," and "world" belong together, they reciprocally illuminate one another, and can only be understood in their interconnection.
Emotion, Space and Society, 2015
Recent work in the social sciences has been concerned with how we understand the subject. This has entailed critiquing the ways the subject has traditionally been understood-as a mental entity existing prior to and so organizing our experience of the world. In its place a relational subject has been posited, one emerging through a combination of affective experiences, performative enunciations, and haunting absent presences. However, the implications of such critiques for how we understand intersubjective relations have not been discussed. What remains of intersubjectivity when any subject entering into a relation has already been decentred amid a more-than human ecology of affective relations? In response, this paper draws on the work of Jean-Luc Nancy in developing understandings of the socio-spatial constitution of subjectivity/intersubjectivity in terms of movements of presencing. Here the bodysubject is always in approach to itself and others, but neither is actually reached, never (self) present, always already receding: a spacing at the heart of any relation. The discussion is interspersed with a series of narrative sections outlining an encounter between a street performer and their audience which draw attention to a number of key themes in any understanding of intersubjectivity and attempt to expose this inherent disposition.
Gestalt Theory, 2020
Summary In the methodology of science, intersubjectivity is usually associated with replicability of experimental results. A related, judicial conception of objectivity as impartiality has it that a theory or judgment is objective if it covers all the relevant angles of the object or phenomenon in question, ensuring that the latter is not ephemeral and the concepts referring to them are valid. Based on the assumption that in the social sciences, the researcher is also a participant, an alternative view was conceived, according to the notion that intersubjectivity rests on either sharing of a lifeworld and its associated practices or on empathy, or on some form of direct social cognition. My aim in this paper is to bring some elements of the Gestalt theory – and more specifically, Rudolf Arnheim’s (1988) adapted model of field dynamics – to bear on the problematic of intersubjectivity. The proposed model suggests that intersubjectivity is a dynamic phenomenon, best described as a pro...
This paper begins to trace a conceptual progression from interaction as inherently meaningful to intersubjectivity, and from intersubjectivity as the co-presence of alter egos to intercorporeality. It is an exercise in cultural phenomenology insofar as ethnographic instances provide the concrete data for phenomenological reflection. In examining two instances in which the intercorporeal hinge between participants in an interaction is in the hands, and two in which this hinge is in the lips, I touch in varying degrees on elements of embodiment including language, gesture, touch, etiquette, alterity, spontaneity, body image, sonority, mimesis, and immediacy. The analysis supports the substantive conclusion that intersubjectivity is a concrete rather than an abstract relationship and that it is primary rather than a secondary achievement of isolated egos, as well as the methodological conclusion that cultural phenomenology is not bound by subjective idealism.
Journal for the Theory of Social …, 2010
Cambridge University Press, 2021
Combining theory from cognitive semantics and pragmatics, this book offers both a new theoretical model and a new usage-based method for the under- standing of intersubjectivity, and how social cognition is expressed linguistic- ally at different levels of complexity. Bringing together ideas from linguistics and Theory of Mind, Vittorio Tantucci demonstrates the way in which speakers constantly monitor and project their interlocutor’s reactions to what is being said, and sets out three distinct categories of social cognition in first language acquisition and language change. He also shows how this model can be applied in different settings and includes a range of examples from languages across the globe, to demonstrate the cross-linguistic universality of the model. Additionally, the book offers insights into the gradient dimension of intersubjectivity in language evolution and across the autistic spectrum. Original and innovative, it will be invaluable for researchers in cognitive linguistics, pragmatics, historical linguistics, applied linguistics and cognitive psychology. Vittorio Tantucci is Lecturer in Linguistics at Lancaster University. His research combines diachronic and ontogenetic naturalistic data to shed light on the human ability to express social cognition at different levels of linguistic complexity.
Review of Philosophy and Psychology, 2020
The theory of we-mode cognition seeks to expand our understanding of the cognition involved in joint action, and therein claims to explain how we can have non-theoretical and non-simulative access to the minds of others (Gallotti and Frith Trends in Cognitive Sciences, 17: 160-165, 2013a, Gallotti and Frith Trends in Cognitive Sciences, 17: 304-305, 2013b). A basic tenet of this theory is that each individual jointly intends to accomplish some outcome together, requiring the adoption of a “first-person plural perspective” (Gallotti and Frith 2013a, p.160) that is neither strictly individualistic – in the sense that a we-mode state is enabled by the joint involvement of (an)other(s) – nor strictly pluralistic – in the sense that the involved individuals, rather than a ‘group’, are the bearers of the relevant joint intention(s). Whilst I concur with the idea that, in certain circumstances, we cognise from an irreducible ‘first-person plural perspective’, Gallotti & Frith’s existing proposal of we-mode cognition is in need of theoretical clarification. In this paper, I deliver such clarification so that the theory of we-mode cognition is re-defined as: (a). sensitive to the phenomenological transformation that is induced by the embodied co-presence of others, and (b). limited to cases in which one intentionally attends to the capacities of one’s co-participant in joint action.
International Review of Qualitative Research, 2021
A panel convened around the idea of intersubjectivation, loosely conceived as a process of actively, consciously, and reciprocally adjusting the structures and power dynamics of our social relations, thereby mutually (and consensually) reconfiguring our subjectivities and, over time, our wider cultures. Through a series of explorations of how one may elicit, reach, or realize a shared sense of intersubjectivity, the panel reflected on and challenged conceptions of the human subject as unitary, discretely embodied, economically accountable, and objectively measurable by a proscribed set of validating criteria. Speakers invited, allowed, or insisted upon the (re)presentation of hidden, unrecognized, or misconstrued aspects of subjectivities: their own or other people’s. While considering varied examples, variously presented, of the process we came to call intersubjectivation, something happened in the room: feeling intensified… shifted… becoming more… an enhanced sense of intimacy per...
American Journal of Sociology, 1992
Journal of Pragmatics, 2008
This paper provides a theoretical and methodological contribution to the heated debate on intersubjectivity and intersubjectification (Nuyts, 2001, 2012; Traugott & Dasher, 2002; Traugott, 2003, 2010, 2012; Verhagen, 2005; Narrog, 2010, 2012; Dancygier & Sweetser, 2012). I will argue that intersubjectivity, intended as a subject’s awareness of the other persona(s)’ feelings, knowledge, and beliefs, can be construed alternatively on an ‘immediate’ and on an ‘extended’ level. Immediate intersubjectivity (I-I) corresponds to the mutual awareness of the speech participants during the ongoing speech event, whereas extended intersubjectivity (E-I) includes an assumed third party (specific or generic) who has an indirect social bearing on the utterance (cf. Tantucci 2013, 2014). Along a unidirectional cline of change, extended intersubjectification constitutes a further stage of semantic and/or grammatical reanalysis with respect to its immediate counterpart. In order to empirically justify the diachronic continuum between the two, I provide some corpus-illustrated (cf. Tummers et al., 2005, p. 235) examples from Mandarin and corpus-based evidence about the constructions [you don’t want X] and believe it or not in American English.
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