Neonatal imitation has rich implications for neuroscience, developmental psychology, and social cognition, but there is little consensus about this phenomenon. The primary empirical question, whether or not neonatal imitation exists, is not settled. Is it possible to give a balanced evaluation of the theories and methodologies at stake so as to facilitate real progress with respect to the primary empirical question? In this paper, we address this question. We present the operational definition of differential imitation and discuss why it is important to keep it in mind. The operational definition indicates that neonatal imitation may not look like prototypical imitation and sets non-obvious requirements on what can count as evidence for imitation. We also examine the principal explanations for the extant findings and argue that two theories, the arousal hypothesis and the Association by Similarity Theory, which interprets neonatal imitation as differential induction of spontaneous behavior through similarity, offer better explanations than the others. With respect to methodology, we investigate what experimental design can best provide evidence for imitation, focusing on how differential induction may be maximized and detected. Finally, we discuss the significance of neonatal imitation for the field of social cognition. Specifically, we propose links with theories of social interaction and direct social perception. Overall, our goals are to help clarify the complex theoretical issues at stake and suggest fruitful guidelines for empirical research.
The goal of this paper is to show that a particular view of emotion sharing and a specific hypothesis on infant social perception strengthen each other. The view of emotion sharing is called “the straightforward view.” The hypothesis on infant social perception is called “the pairing account.” The straightforward view suggests that participants in emotion sharing undergo one and the same overarching emotion. The pairing account posits that infants perceive others’ embodied experiences as belonging to someone other than the self through a process of assimilation to, and accommodation of, their own embodied experience. The connection between the two theories lies in the domain-general process of association by similarity, which functions both in the individuation of a unitary emotion and in the interpretation of the sensory stimulus. By elaborating on this connection, the straightforward view becomes more solid from the cognitive-developmental standpoint and the pairing account expands its explanatory power. Since the straightforward view requires minimal forms of self- and other-awareness, the paper provides a characterization of the developmental origin of the sense of us, i.e., the experience of self and other as co-subjects of a shared emotional state.
We explore relationships between phenomenology and developmental psychology through an in-depth analysis of a particular problem in social cognition: the most fundamental access to other minds. In the first part of the paper, we examine how developmental science can benefit phenomenology. We explicate the connection between cognitive psychology and developmental phenomenology as a form of constructive phenomenological psychology. Nativism in contemporary science constitutes a strong impulse to conceive of the possibility of an innate ability to perceive others’ mental states, an idea which also has a transcendental implication. In the second part, we consider how phenomenology can contribute to developmental science. Phenomenology can go beyond the necessary evaluation and reinterpretation of experimental results. Some phenomenological notions and theories can be put forward on a par with alternative cognitive-psychological models and compete with them on grounds of empirical adequacy. For example, Husserl and Merleau-Ponty’s notion of pairing can constitute a viable account of how infants access other minds. We outline a number of ways in which this account can be tested and can thus contribute to generating empirical knowledge.
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