In spite of its importance as a life-defining rhythmic movement and its constant rhythmic contraction and relaxation of the body, respiration has not received attention in Embodied Cognition (EC) literature. Our paper aims to show that (1) respiration exerts significant and unexpected influence on cognitive processes, and (2) it does so by modulating neural synchronization that underlies specific cognitive processes. Then, (3) we suggest that the particular example of respiration may function as a model for a general mechanism through which the body influences cognitive functioning. Finally, (4) we work out the implications for EC, draw a parallel to the role of gesture, and argue that respiration sometimes plays a double, pragmatic and epistemic, role, which reduces the cognitive load. In such cases, consistent with EC, the overall cognitive activity includes a loop-like interaction between neural and non-neural elements.

In this paper, we first review recent arguments about the direct perception of the intentions and emotions of others, emphasizing the role of embodied interaction. We then consider a possible objection to the direct perception hypothesis from social psychology, related to phenomena like 'dehumanization' and 'implicit racial bias', which manifest themselves on a basic bodily level. On the background of such data, one might object that social perception cannot be direct since it depends on and can in fact be interrupted by a set of cultural beliefs. We argue, however, that far from threatening the idea of direct perception, these findings clearly contradict the idea of hardwired theory of mind modules. More generally, we suggest that in order to further the understanding of social cognition we must take seriously insights about in-group and out-group distinctions and related phenomena, all of which are currently neglected in the mainstream social cognition literature. ?? 2013 Springer Science+Business Media Dordrecht

The philosophical and interdisciplinary debate about the nature of social cognition, and the processes involved, has important implications for psychiatry. On one account, mindreading depends on making theoretical inferences about another person's mental states based on knowledge of folk psychology, the so-called "theory theory" (TT). On a different account, "simulation theory" (ST), mindreading depends on simulating the other's mental states within one's own mental or motor system. A third approach, "interaction theory" (IT), looks to embodied processes (involving movement, gesture, facial expression, vocal intonation, etc.) and the dynamics of intersubjective interactions (joint attention, joint action, and processes not confined to an individual system) in highly contextualized situations to explain social cognition, and disruptions of these processes in some psychopathological conditions. In this paper, we present a brief summary of these three theoretical frameworks (TT, ST, IT). We then focus on impaired social abilities in autism and schizophrenia from the perspective of the three approaches. We discuss the limitations of such approaches in the scientific studies of these and other pathologies, and we close with a short reflection on the future of the field. In this regard we argue that, to the extent that TT, ST and IT offer explanations that capture different (limited) aspects of social cognition, a pluralist approach might be best.

Due to several socio-political factors, to many psychiatrists only a strictly objective definition of mental disorder, free of value components, seems really acceptable. In this paper, I will explore a variant of such an objectivist approach to defining metal disorder, natural function objectivism. Proponents of this approach make recourse to the notion of natural function in order to reach a value-free definition of mental disorder. The exploration of Christopher Boorse's 'biostatistical' account of natural function (1) will be followed an investigation of the 'hybrid naturalism' approach to natural functions by Jerome Wakefield (2). In the third part, I will explore two proposals that call into question the whole attempt to define mental disorder (3). I will conclude that while 'natural function objectivism' accounts fail to provide the backdrop for a reliable definition of mental disorder, there is no compelling reason to conclude that a definition cannot be achieved.