Abstract
Current discussions on social cognition, empathy, and interpersonal understanding are largely built on the question of how we recognize and access particular mental states of others. Mental states have been treated as temporally individuated, momentary or temporally narrow unities that can be grasped at one go. Drawing on the phenomenological tradition—on Stein and Husserl in particular—I will problematize this approach, and argue that the other’s experiential states can appear meaningful to us only they are viewed in connection with further, non-simultaneous experiential states of the other. I will focus on the temporal structure of mental states which has received less attention in the available literature. Building a comparison between empathy and music perception, I will argue that approaching the problem of other minds from the point of view of particular mental states is like considering music from the point of view of particular notes.
Similar content being viewed by others
Notes
In metaphysics, understanding this interconnectedness has occasionally been acknowledged as necessary especially by proponents of holistic theories of the mind (see, e.g., Davidson 1984; Morton 1996), but the topic has not been properly integrated to the debate on empathy and social cognition (see Stueber 2006: 24; see also Moses 2005: 11; Wellman 2002).
On the problem of immediacy in empathy, see Taipale (2015a).
In James’ words: “Consciousness, then, does not appear to itself chopped up in bits. Such words as 'chain' or 'train' do not describe it fitly as it presents itself in the first instance. It is nothing jointed; it flows. A 'river' or a 'stream' are the metaphors by which it is most naturally described. In talking of it hereafter, let us call it the stream of thought, of consciousness, or of subjective life” (2007 [1890]: 239).
To give a more recent example of a defence of such a view, Matthew Soteriou argues that: “Mental states obtain for periods of time, but they do not go on, nor are they undergone, for periods of time. […] [M]ental states are not happenings. […] [T]he continuity of a mental state is […] non-processive” (2013: 34). Curiously, parallel characterizations can also be found within the phenomenological tradition. Adolf Reinach, for instance, writes the following: “Assertion essentially excludes any talk of a temporal extendedness; it has no temporal course, but rather exists as though it were something punctual” (1982 [1911]: 320).
This view is in line with that of Husserl, who writes that even if “the mathematical state of affairs […] is not something temporal, the judging consciousness of a mathematical state of affairs is nevertheless something impressional” (1966: 96).
In this passage Dainton claims: “Immediately adjacent specious presents are so close together that if they were any closer they would no longer seem to occur in succession. Just how close together would they need to be for this to happen? For human subjects, psychological research into time perception suggests an answer of around 30 ms. This is the extent of the so-called order threshold: it is only when stimuli are separated by more than this interval that subjects perceive them as occurring in a definite temporal order”. For a more extensive analysis, see Bayne (2010).
For a more detailed account of Husserl critique of Meinong and Brentano, see Rinofner-Kreidl (2000: 311ff).
See Husserl (1966: 167): “In the case of a given experience—in the case of familiar melodies, for example, or of melodies that are perhaps repeated—we frequently have intuitive expectations as well. Each new tone then fulfills this forwards directed intention. We have determinate expectations in these cases. But we are not and we cannot be entirely without apprehension directed forwards. The temporal fringe also has a future”.
Sartre develops further Stein’s ideas in this respect. In Being and Nothingness, he claims that an illness is something “transcending” and yet “penetrating”: its constituents are “melodic qualities” in the sense that the alteration of painful and non-painful phases of illness “constitutes the rhythm and the behavior of the illness” (1956: 335–337). In other words, within an illness, “each concrete pain is like a note in a melody: it is at once the whole melody and a ‘moment’ in the melody” (Sartre 1956: 336).
In her Philosophy of Psychology and the Humanities, Stein writes of motivation in the following manner: “Motivation, in our general sense, is the connection that acts get into with one another: not a mere blending like that of simultaneously or sequentially ebbing phases of experiences, or the associative tying together of experiences, but an emerging of the one out of the other, a self fulfilling or being fulfilled of the one on the basis of the other for the sake of the other (2000: 41).
Husserl and Merleau-Ponty develop further this idea. Husserl emphasizes the role of harmony or concordance in empathy. In his Cartesian Meditations, he writes for instance the following: “The experienced animate body of another continues to prove itself as actually an animate body, solely in its changing but incessantly harmonious ‘behavior’. Such harmonious behavior (as having a physical side that indicates something psychic appresentatively) must present itself fulfillingly in original experience, and do so throughout the continuous change in behavior from phase to phase. The animate body becomes experienced as a pseudo-animate body (Schein-Leib), precisely if there is something discordant about its behavior” (1950: 144). Merleau-Ponty makes the analogy even more explicitly. He argues that other bodily beings are not primarily present as combinations of parts, no more “than a melody (always transposable) is made of the particular notes which are its momentary expression” (1963: 137): rather, other bodies are, first and foremost, “melodic unities, significant wholes experienced in an indivisible manner as poles of action and nuclei of knowledge” (1963: 165f.).
I want to express my gratitude to the whole staff of the Center for Subjectivity Research at the University of Copenhagen and to the Subjectivity, Historicity, Communality network at the University of Helsinki for several discussions on earlier versions of this article. I also want to thank my anonymous reviewers at Human Studies whose comments and suggestions have enhanced clarity on various issues in this article.
References
Bayne, T. (2010). The unity of consciousness. Oxford: Oxford University Press.
Calcagno, A. (2007). The philosophy of Edith Stein. Pittsburgh: Duquesne University Press.
Chisholm, R. (1999). The persistence of persons. In J. Kim & E. Sosa (Eds.), Metaphysics. An anthology. Oxford: Blackwell.
Dainton, B. (2008). The phenomenal self. Oxford: Oxford University Press.
Davidson, D. (1984). Inquiries into truth and interpretation. Oxford: Clarendon Press.
Feldman, R. (2006). From biological rhythms to social rhythms: Physiological precursors of mother–infant synchrony. Developmental Psychology, 42(1), 175–188.
Feldman, R. (2007). Parent–infant synchrony and the construction of shared timing; physiological precursors developmental outcomes, and risk conditions. Journal of Child Psychology and Psychiatry, 48(3/4), 329–354.
Feldman, R., Magori-Cohen, R., Galili, G., Singer, M., & Louzoun, Y. (2011). Mother and infant coordinate heart rhythms through episodes of interaction synchrony. Infant Behavior & Development, 34, 569–577.
Fuchs, T. (2001). Melancholia as a desynchronisation: Towards a psychopathology of interpersonal time. Psychopathology, 34, 179–186.
Gallese, V. (2003). The roots of empathy: The shared manifold hypothesis and the neural basis of intersubjectivity. Psychopathology, 36, 171–180.
Gallese, V. (2005). Embodied simulation: From neurons to phenomenal experience. Phenomenology and the Cognitive Sciences, 4, 23–48.
Geach, P. (1957). Mental acts. Their content and their objects. London: Routledge & Kegan Paul.
Geach, P. (1969). God and the soul. London: Routledge & Kegan Paul.
Goldie, P. (2011). Grief: A narrative account. Ratio, XXIV, 119–137.
Husserl, E. (1950). Cartesianische Meditationen und Pariser Vorträge. In S. Strasser (Ed.), Husserliana (Vol. I). Hague: Martinus Nijhoff.
Husserl, E. (1952). Ideen zu einer reinen Phänomenologie und phänomenologische Philosophie. Zweites Buch: Phänomenologische Untersuchungen zur Konstitution. In M. Biemel (Ed.), Husserliana (Vol. IV). Hague: Martinus Nijhoff.
Husserl, E. (1954). Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie. Eine Einleitung in die Phänomenologische Philosophie. In W. Biemel (Ed.), Husserliana (Vol. VI). Hague: Martinus Nijhoff.
Husserl, E. (1966). Zur Phänomenologie des inneren Zeitbewusstseins (1893–1917). In R. Boehm (Ed.), Husserliana (Vol. X). Hague: Martinus Nijhoff.
Jaffe, J., Beebe, B., Feldstein, S., Crown, C., Jasnow, M., Rochat, P., et al. (2001). Rhythms of dialogue in infancy: Coordinated timing in development. Monographs of the Society for Research in Child Development, 66(2), 1–132.
James, W. (2007) [1890]. The principles of psychology (Vol. 1). New York: Cosimo.
Korsgaard, C. (1989). Personal identity and the unity of agency: A Kantian response to Parfit. Philosophy & Public Affairs, 18(2), 101–132.
Lewis, D. (Ed.) (1983). Survival and identity. In Philosophical papers, (Vol. I). Oxford: Oxford University Press.
MacIntyre, A. (2006). Edith Stein. A philosophical prologue. New York: Continuum.
Malloch, S., & Trevarthen, C. (Eds.). (2009). Communicative musicality. Exploring the basis of human companionship. Oxford: Oxford University Press.
Merleau-Ponty, M. (1963). The structure of behavior (Fisher, A., Trans.). Boston: Beacon Press.
Morton, A. (1996). Folk psychology is not a predictive device. Mind, 105(417), 119–137.
Moses, L. (2005). Executive functioning and children’s theories of mind. In B. Malle & S. Hodges (Eds.), Other minds. How humans bridge the divide between self and others (pp. 11–25). New York: The Guilford Press.
Perry, J. (Ed.) (1975). The problem of personal identity. In Personal identity. Berkeley: University of California Press.
Quinton, A. (1962). The soul. The Journal of Philosophy, LIX(15), 393–409.
Quinton, A. (1973). The nature of things. Boston: Routledge & Kegan Paul.
Reinach, A. (1982) [1911]. On the theory of the negative judgment. In B. Smith (Ed.), Parts and moments. Studies in logic and formal ontology (pp. 315–377) (Smith, B., Trans.). Munich: Philosophia Verlag.
Rinofner-Kreidl, S. (2000). Edmund Husserl. Zeitlichkeit und Intentionalität. München: Verlag Karl Alber Freiburg.
Ruhnau, E. (1995). Time gestalt and the observer’. In T. Metzinger (Ed.), Conscious experience. Paderborn: Schönigh Academic Imprint.
Sartre, J.-P. (1956). Being and nothingness. A phenomenological essay on ontology (Barnes, H., Trans.). New York: Washington Square Press.
Schechtman, M. (1996). The constitution of selves. London: Cornell University Press.
Shoemaker, S. (1984). Personal identity. A dualist theory. In S. Shoemaker & R. Swinburne (Eds.), Personal Identity. Oxford: Blackwell.
Shoemaker, S. (1996). The first-person perspective and other essays. Cambridge: Cambridge University Press.
Soteriou, M. (2013). The mind’s construction: The ontology of mind and mental action. Oxford: Oxford University Press.
Stein, E. (1989). On the problem of empathy (Stein, W., Trans.). Washington: ICS.
Stein, E. (2000) [1922]. Philosophy of psychology and the humanities (Sawicki, M., Ed; Baseheart, M. C, & Sawicki, M., Trans.). Washington D.C.: ICS, Institute of Carmelite Studies.
Stern, D. (1985). The interpersonal world of the infant. A view from psychoanalysis and developmental psychology. New York: Basic Books.
Stout, R. (2010). Seeing the anger in someone’s face. Proceedings of the Aristotelian Society, 84, 29–43.
Stueber, K. (2006). Rediscovering empathy. Agency, folk psychology, and the human sciences. Cambridge: The MIT Press.
Taipale, J. (2012). Twofold normality. Husserl and the normative relevance of primordial constitution. Husserl Studies, 28(1), 49–60.
Taipale, J. (2014). Phenomenology and embodiment. Husserl and the constitution of subjectivity. Evanston, Illinois: Northwestern University Press.
Taipale, J. (2015a). Beyond cartesianism. Body-perception and the immediacy of empathy. Continental Philosophy Review, 48(2), 161–178.
Taipale, J. (2015b). Similarity and asymmetry. Husserl and the transcendental foundations of empathy. Phänomenologische Forschungen, 2014, 141–154.
Taipale, J. (2015c). From types to tokens: Empathy and typification. In Szanto, T., & Moran, D. (Eds.), Phenomenology of sociality. Discovering the ‘We’. London: Routledge (in press).
Trevarthen, C. (2013). Born for art, and the joyful companionship of fiction. In Narvaez, D., Panksepp, J., Schore, A., & Gleason, T. (Eds.), Human nature, early experience and the environment of evolutionary adaptedness (pp. 202–218). Oxford: Oxford University Press.
Walsh, P. (2014). Empathy, embodiment, and the unity of expression. Topoi, 33, 215–226.
Wellman, H. M. (2002). Understanding the psychological world: Developing a theory of mind. In U. Goswami (Ed.), Blackwell handbook of childhood cognitive development (pp. 167–187). Malden, MA: Blackwell.
Author information
Authors and Affiliations
Corresponding author
Rights and permissions
About this article
Cite this article
Taipale, J. Empathy and the Melodic Unity of the Other. Hum Stud 38, 463–479 (2015). https://doi.org/10.1007/s10746-015-9365-1
Published:
Issue Date:
DOI: https://doi.org/10.1007/s10746-015-9365-1