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The use of new paradigms of false belief tasks (FBT) allowed to reduce the age of children who pass the test from the previous 4 years in the standard version to only 15 months or even a striking 6 months in the nonverbal modification. These results are often taken as evidence that infants already possess an—at least implicit—theory of mind (ToM)....
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... false belief task (FBT), created by Wimmer and Perner [20], is a test originally designed to examine a person's ability to attribute mental states involving a representation of reality. The test consists in presenting a sequence of actions whose stimulus allows the attribution of a belief in conflict with reality. It had been assumed by many researchers [21][22][23][24] that it would be necessary to pass the test taking into account the false belief of one of the characters (or at least very unlikely to do so without a false belief ascription), also requiring an appreciation of its causal roles. According to this view, it would be correct to infer that if a human or animal passes the test, it has a theory of mind. The standard false belief task presented in Figure 1 (here we use as 'standard' the version from Baron-Cohen et al. [25]) exposes a scenario with two characters, Sally (in red) and Anne (in blue), two boxes (L and R), and an object (a ball) owned by Sally (1). Sally places her ball in box L (2) and then leaves the room (3). Anne, in the absence of Sally, walks towards box L, picks up the ball and transfers it to box R, then walks to the place where she was previously (4-7). Sally returns and finds Anne in the same place she was when Sally had left (8). The test reports that Sally has returned to the room to pick up her ball, and then asks towards which location (L or R) will be Sally's next move. The correct answer will be "towards box L", because Sally did not see the ball being replaced, possessing the false belief that the ball remains in its original location. Neurotypical children pass the traditional FBT at around four to five years of age [26], a fact that supposedly would indicate the appreciation of false beliefs and their respective causal roles, following from this the possession of a ToM. ...
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Citations
... It is usual to define Theory of Mind as the capacity for attributing beliefs, intentions or desires for others [Perera andStein 2018, Premack andWoodruff 1978, Griffin and We cannot directly access the inner causes behind other people's behavior. The best we can do is to provide educated guesses. ...
Is mental phenomena reducible to body phenomena? Reductive Analytical Method (RAM) have algebraic roots. “To reduce” translates, in a Cartesian sense, to the action of isolating independent variables. If RAM were dismissed, multiple variable problems would either: require more time and resources; be prohibitively difficult or unsolvable. Arguably, this bears truth to the majority of hard science’s problems. Recent cognitive and neuro imagery studies included mental phenomena to RAM’s scope, defying the tradition. Information Theory (IT) provides quantitative methods for the information contained: in the whole; in the sum of its parts; and in their relation. Justifying why it seems useful in evaluating RAM. According to IT: no set’s information can be greater than the information in the sum of its parts; RAM only provides a partial account of neuronal dynamics. The negative and affirmative answers to the mind-body reduction question are, respectively: quantifying the whole as “greater than the sum of its parts”; extrapolating RAM’s scope. Both answers seem to imply some mathematical claims, but, if our IT interpretations are correct, lack the mathematical ground. Novel and Traditional research methods have tried untangling the mind. Methods accounting for mind’s tangled nature may contribute to debate as well.
Resumo: Neste artigo, argumenta-se em favor de uma posição acerca da natureza da mente humana que não é um fisicalismo reducionista e nem tampouco qualquer tipo de dualismo, seja de substância, seja de propriedade. Sustenta-se o perspectivismo neutro, inspirado no monismo neutro, de teor cientificista e materialista, que permite incluir experiências fenomênicas conscientes como parte de cadeias causais de processos perceptivos, emocionais, cognitivos e deliberativos. Embora não existam ainda teorias, leis e dados que possibilitem uma decisão final sobre qual o papel das experiências fenomênicas conscientes em processos físico-químicos do corpo, evidências coletadas, nas últimas décadas, não apenas fortalecem nossa crença na correlação entre eventos físico-químicos e experiências qualitativas conscientes como também aumentam o número de razões em favor da tese de que essas experiências realmente têm um papel funcional importante nos processos de coleta e uso de informações pelo organismo.
