Johannes Roessler

From infants' to children's appreciation of belief.

Evidence is accumulating that infants are sensitive to peoples false beliefs, whereas children pass the standard false belief test at around 4 years of age. Debate currently centres on the nature of early and late understanding. We defend the view that early sensitivity to false beliefs shown in ‘online tasks’ (where engagement with ongoing events reflects an expectation of what will happen without a judgement that it will happen) reflects implicit/unconscious social knowledge of lawful regularities. The traditional false belief task requires explicit consideration of the agents subjective perspective on his reasons for action. This requires an intentional switch of perspectives not possible before 4 years of age as evidenced by correlations between the false belief task and many different perspective-taking tasks.

Competition as rational action: why young children cannot appreciate competitive games.

Understanding rational actions requires perspective taking both with respect to means and with respect to objectives. This study addresses the question of whether the two kinds of perspective taking develop simultaneously or in sequence. It is argued that evidence from competitive behavior is best suited for settling this issue. A total of 71 kindergarten children between 3 and 5 years of age participated in a competitive game of dice and were tested on two traditional false belief stories as well as on several control tasks (verbal intelligence, inhibitory control, and working memory). The frequency of competitive poaching moves in the game correlated with correct predictions of mistaken actions in the false belief task. Hierarchical linear regression after controlling for age and control variables showed that false belief understanding significantly predicted the amount of poaching moves. The results speak for an interrelated development of the capacity for “instrumental” and “telic” perspective taking. They are discussed in the light of teleology as opposed to theory use and simulation.

The silence of self-knowledge

Gareth Evans famously affirmed an explanatory connection between answering the question whether p and knowing whether one believes that p. This is commonly interpreted in terms of the idea that judging that p constitutes an adequate basis for the belief that one believes that p. This paper formulates and defends an alternative, more modest interpretation, which develops from the suggestion that one can know that one believes that p in judging that p.

Pro-social cognition: helping, practical reasons, and ‘theory of mind’

There is converging evidence that over the course of the second year children become good at various fairly sophisticated forms of pro-social activities, such as helping, informing and comforting. Not only are toddlers able to do these things, they appear to do them routinely and almost reliably. A striking feature of these interventions, emphasized in the recent literature, is that they show precocious abilities in two different domains: they reflect complex ‘theory of mind’ abilities as well as ‘altruistic motivation’. Our aim in this paper is to present a theoretical hypothesis that bears on both kinds of developments. The suggestion is that children’s ‘instrumental helping’ reflects their budding understanding of practical reasons (in the standard sense of ‘considerations that count in favour of’ someone’s acting in a certain way). We can put the basic idea in the familiar terminology of common coding: toddlers conceive of the goals of others’ actions in the same format as the goals of their own actions: in terms of features of their situation that provide us with reasons to act.

Reason explanation and the second-person perspective

On a widely held view, the canonical way to make sense of intentional actions is to invoke the agents ‘motivating reasons’, where the claim that X did A for some ‘motivating reason’ is taken to be neutral on whether X had a normative reason to do A. In this paper, I explore a challenge to this view, drawing on Anscombes ‘second-personal’ approach to the nature of action explanation.

The practical other : teleology and its development

ABSTRACT We argue for teleology as a description of the way in which we ordinarily understand others’ intentional actions. Teleology starts from the close resemblance between the reasoning involved in understanding others’ actions and one’s own practical reasoning involved in deciding what to do. We carve out teleology’s distinctive features more sharply by comparing it to its three main competitors: theory theory, simulation theory, and rationality theory. The plausibility of teleology as our way of understanding others is underlined by developmental data in its favour.

Self-knowledge and communication

First-person present-tense self-ascriptions of belief are often used to tell others what one believes. But they are also naturally taken to express the belief they ostensibly report. I argue that this second aspect of self-ascriptions of belief holds the key to making the speakers knowledge of her belief, and so the authority of her act of telling, intelligible. For a basic way to know ones beliefs is to be aware of what one is doing in expressing them. This account suggests that we need to reconsider the terms of the standard alternative between “epistemic” and “non-epistemic” explanations of first-person authority. In particular, the natural view that the authority we accord to self-ascriptions reflects a distinctive way we have of knowing our own beliefs should not be conflated with the traditional epistemological thesis that such knowledge reflects a private “mode of access”.