Beyond the comparator model: a multifactorial two-step account of agency

There is an increasing amount of empirical work investigating the sense of agency, i.e. the registration that we are the initiators of our own actions. Many studies try to relate the sense of agency to an internal feed-forward mechanism, called the "comparator model". In this paper, we draw a sharp distinction between a non-conceptual level of feeling of agency and a conceptual level of judgement of agency. By analyzing recent empirical studies, we show that the comparator model is not able to explain either. Rather, we argue for a two-step account: a multifactorial weighting process of different agency indicators accounts for the feeling of agency, which is, in a second step, further processed by conceptual modules to form an attribution judgement. This new framework is then applied to disruptions of agency in schizophrenia, for which the comparator model also fails. Two further extensions are discussed: We show that the comparator model can neither be extended to account for the sense of ownership (which also has to be differentiated into a feeling and a judgement of ownership) nor for the sense of agency for thoughts. Our framework, however, is able to provide a unified account for the sense of agency for both actions and thoughts.     

A problem for Wegner and colleagues’ model of the sense of agency

The sense of agency, that is the sense that one is the agent of one’s bodily actions, is one component of our self-consciousness. Recently, Wegner and colleagues have developed a model of the causal history of this sense. Their model takes it that the sense of agency is elicited for an action when one infers that one or other of one’s mental states caused that action. In their terms, the sense of agency is elicited by the inference to apparent mental state causation. Here, I argue that this model is inconsistent with data from developmental psychology that suggests children can identify the agent behind an action without being capable of understanding the relationship between their intentions and actions. Furthermore, I argue that this model is inconsistent with the preserved sense of agency in autism. In general, the problem is that there are cases where subjects can experience themselves as the agent behind their actions despite lacking the resources to make the inference to apparent mental state causation.     

Me or not me – An optimal integration of agency cues?

Recent work has demonstrated that the sense of agency is not only determined by efference-copy-based internal predictions and internal comparator mechanisms, but by a large variety of different internal and external cues. The study by Moore and colleagues [Moore, J. W., Wegner, D. M., & Haggard, P. (2009). Modulating the sense of agency with external cues. Conscious and Cognition] aimed to provide further evidence for this view by demonstrating that external agency cues might outweigh or even substitute efferent signals to install a basic registration of self-agency. Although the study contains some critical points that, so we argue, are central to a proper interpretation of the data, it hints at a new perspective on agency: optimal cue integration seems to be the key to a robust sense of agency. We here argue that this framework could allow integrating the findings of Moore and colleagues and other recent agency studies into a comprehensive picture of the sense of agency and its pathological disruptions.     

The relation between the sense of agency and the experience of flow

This article investigates the relation between people’s feelings of agency and their feelings of flow. In the dominant model describing how people are able to assess their own agency—the comparator model of agency—when the person’s intentions match perfectly to what happens, the discrepancy between intention and outcome is zero, and the person is thought to interpret this lack of discrepancy as being in control. The lack of perceived push back from the external world seems remarkably similar to the state that has been described as a state of flow. However, when we used a computer game paradigm to investigate the relation between people’s feelings of agency and their feelings of flow, we found a dissociation between these two states. Although these two states may, in some ways, seem to be similar, our data indicate that they are governed by different principles and phenomenology.     

Work and Its Discontents: On Contemporary Theology’s Response to the Question of Work

I begin this essay by articulating capitalism’s problematic work ethic, to which a host of contemporary theologians are rightfully responding. I then establish a pattern that structures a host of those contemporary theological responses. Theologians working out of the “God as Worker” model aim to address work‐related problems by calling for workers to imitate God’s work. Making use of Augustine’s doctrine of transcendence, I problematize that mode of response on two fronts: (1) those proposals are based on too quick an appeal to theories of divine action, which the authors problematically assume provides a model for ideal forms of human action; (2) those proposals lack clarity regarding the precise nature of “work” and thus fail to develop a proper analysis of the cursed mode of agency. Thinking with Augustine and a classical theological schema wherein God is the transcendent cause (and final end) of all creatures thus prohibits the attempt to address questions of work by identifying just modes of work in God’s productive agency. In contrast to this model, I argue that an Augustinian response must treat work as both a distinctly creaturely and a cursed activity.     

Empowerment,agency, and power

As ‘empowerment’ and ‘agency’ have received wider usage within development research and policy, ambiguities and variant meanings have proliferated. Amidst this conceptual drift, there has also been a tendency to assimilate the two concepts. This tendency is problematic in a number of ways. First, ‘agency’ has various meanings, and the weakest of these captures little of the concept of empowerment. Second, empowerment has a conceptual link with well-being that agency cannot have. Third, when empowerment is assimilated with expanded agency, that agency is not considered in a relational way: the focus is on how the agency of a group or individual becomes greater than it was, not on the degree to which their agency is dependent on or dominated by the agency of others. If ‘empowerment’ no longer refers to social relations, it loses its direct relevance to the transformation of those relations and, as some critics have claimed, it ceases to be a ‘transformative’ concept. After showing that there are cases of empowerment that cannot be captured by conceptions of empowerment that ‘take power out’, I draw upon the capability approach to propose relational conceptions of agency and empowerment that ‘bring power back in’.     

Objectivity and Subjectivity: an Argument for Rethinking the Philosophy Syllabus

Abstract

An analysis of the concepts of subjectivity and objectivity at work in standard introductions to philosophy reveals an oversight of self-knowledge and tracing the move from a common-sense culture to a scientific one throws up the idea of self-appropriation as the hidden heart of modern thought. The aftermath of the rise of modern physics has been a picture of reality as alienated from our commonly experienced sense of purposes, aims, and intentions as defining our everyday lives, what we may call our “subjectivity”. The existentialist reaction to this has been stifled by this Cartesian dichotomy but the non-sceptical neo-Thomist approach of Bernard Lonergan uncovers the element of self-reflective judgment in knowledge and grounds an act of self-affirmation, thematizing responsibility and agency. I present, with critique, influential moments in the genesis of the received notions of objectivity and of subjectivity, and argue for the inadequacy of Nagel’s problemati-zation of these categories of contemporary thought. With the aim of suggesting a rethink of how philosophy questions are framed in our syllabus I argue two recent papers by colleagues exhibit this very oversight of self-knowledge.     

The "sense of agency" and its underlying cognitive and neural mechanisms

The sense of agency is a central aspect of human self-consciousness and refers to the experience of oneself as the agent of one’s own actions. Several different cognitive theories on the sense of agency have been proposed implying divergent empirical approaches and results, especially with respect to neural correlates. A multifactorial and multilevel model of the sense of agency may provide the most constructive framework for integrating divergent theories and findings, meeting the complex nature of this intriguing phenomenon.     

Why People are Atypical Agents

Abstract

In this paper, I argue that the traditional philosophical approach of taking cognitively and emotionally competent adult people to be the prototypical instances of agency should be revised in light of current work in the behavioral sciences. Logical consistency in application is better served by taking simple goal-directed and feedback-governed systems such as insects as the prototypes of the concept of agency, with people being agents ‘by extension’ in the same sense as countries or corporations.     

No-Self and the phenomenology of agency

The Buddhists philosophers put forward a revisionary metaphysics which lacks a “self” in order to provide an intellectually and morally preferred picture of the world. The first task in the paper is to answer the question: what is the “self” that the Buddhists are denying? To answer this question, I look at the Abhidharma arguments (as presented in Chapter 9 of Vasubandhu’s Abhidharmako?a-bhāsya) for the No-Self doctrine and then work back to an interpretation of the self that is the target of such a doctrine. I argue that Buddhists are not just denying the diachronically unified, extended, narrative self but also minimal selfhood insofar as it associated with sense of ownership and sense of agency. The view is deeply counterintuitive and the Buddhists are acutely aware of this fact. Accordingly, the Abhidharma-Buddhist writings are replete with attempts to explain the phenomenology of experience in a no-self world. The second part of the paper reconstructs the Buddhist explanation using resources from contemporary discussions about the sense (or lack thereof) of agency.     

Heidegger,Sociality, and Human Agency

According to Heidegger's Being and Time, social relations are constitutive of the core features of human agency. On this view, which I call a ‘strong conception’ of sociality, the core features of human agency cannot obtain in an individual subject independently of social relations to others. I explain the strong conception of sociality captured by Heidegger's underdeveloped notion of ‘being‐with’ by reconstructing Heidegger's critique of the ‘weak conception’ of sociality characteristic of Kant's theory of agency. According to a weak conception, sociality is a mere aggregation of individual subjects and the core features of human agency are built into each individual mind. The weak conception of sociality remains today widely taken for granted. I show that Christine Korsgaard, one of the most creative contemporary appropriators of Kant, operates with a weak conception of sociality and that this produces a problematic explanatory deficiency in her view: she is unable to explain the peculiar motivational efficacy of shared social norms. Heidegger's view is tailor made to explain this phenomenon. I end by sketching how Heidegger provides a social explanation of a major systematic concern animating Korsgaard, the concern with the importance of individual autonomy and answerability in human life.     

主动控制感的测量及认知神经机制

主动控制感指预计动作和实际感觉反馈匹配会产生一种控制自己动作、作用于环境的主观体验, 是人类心理活动的基本特征之一。本文系统介绍主动控制感的测量方式, 尤其是主动动作的时间压缩效应这一内隐手段; 并从主观意识、动作的发生方式和动作结果特征三个方面探讨主动控制感的影响因素。基于动作的比较器模型, 解释主动控制感的产生原因; 并提供了主动控制感的认知神经脑机制的证据, 强调额叶和顶叶在主动控制感中的作用。未来研究应该更加注重外显与内隐测量的一致性, 特殊群体以及主动控制感的脑网络研究。     

<Emphasis Type="Italic">Xiang Yuan</Emphasis> (Village Worthies): The Appearance-only Hypocrite

This article seeks to interpret Mencius’ criticism of the village worthies (xiang yuan 鄉原) and shed light on the distinctive psychological phenomenon that Mencius has captured but not quite articulated. An attempt at filling out the Mencian view of the village worthies will help us better understand the content of the moral charges made against them and also deepen our analysis of the kind of psychology that early Confucians regard as crucial to moral agency. Following an introduction that overviews Mencius’ criticisms of the village worthies, the main discussion of this article is divided into three sections. Section 2 offers an interpretation of the psychology of the village worthy and articulates the way in which the village worthy can be regarded as a special kind of hypocrite, which I label as “appearance-only” hypocrite. Section 3 draws on the proposed interpretation to make sense of Mencius’ criticisms of the village worthy. I argue that while the village worthy can elude some common charges against hypocrisy, it is still problematic in the sense that it weakens an unstable system of morality from the inside and inflicts harm on the genuinely virtuous person. Section 4 delves deeper into analyzing the ethical implications for the self and for others.     

Inferring sense of agency from the quantitative aspect of action outcome

The sense of agency refers to an experience in which one’s own action causes a change in environment. It is strongly modulated by both the contingency between action and its outcome and the consistency between predicted and actual action outcomes. Recent studies have suggested that the action outcome can retrospectively modulate action awareness. We suspect that the sense of agency can also be retrospectively modulated. This study examined whether the quantity of action outcome could influence the sense of agency. The participants’ task was to trigger dot motion in a display and rate the extent to which they could control the initiation of dot motion. Independently of both the temporal contiguity between action and its outcome and the consistency between predicted and actual action outcomes, the speed of dot motion as an action’s outcome strongly influenced the sense of agency rating. The present study suggests that the sense of agency stems partly from the inference of action efficiency based on the quantitative aspect of action outcome.     

Multiple aspects in the sense of agency

Recent significant research in a number of disciplines centers on the concept of the sense of agency. Because many of these studies cut across disciplinary lines there is good reason to seek a clear consensus on what ‘sense of agency’ means. In this paper I indicate some complexities that this consensus might have to deal with. I also highlight an important phenomenological distinction that needs to be considered in any discussion of the sense of agency, regardless of how it gets defined. Finally, I suggest that the sense of agency has an ambiguous phenomenology and I offer some critical comments on current models that fail to notice this ambiguity.     

Exploring implicit and explicit aspects of sense of agency

Sense of agency refers to the sense of initiating and controlling actions in order to influence events in the outside world. Recently, a distinction between implicit and explicit aspects of sense of agency has been proposed, analogous to distinctions found in other areas of cognition, notably learning. However, there is yet no strong evidence supporting separable implicit and explicit components of sense of agency. The so-called ‘Perruchet paradigm’ offers one of the few convincing demonstrations of separable implicit and explicit learning systems. We adopted this approach to evaluate the implicit–explicit distinction in the context of a simple task in which outcomes were probabilistically caused by actions. In line with our initial predictions, we found evidence of a dissociation. We discuss the implications of this result for theories of sense of agency.     

Promoting Attachment and Mentalization for Parents and Young Children in the Foster Care System: Implementing a New Training and Treatment Approach in an Agency

The Building Blocks Program is an innovative psychodynamic treatment approach that was designed to fit within a social service agency structure. It is based on concepts of attachment, attunement, and mentalization and builds on the research of Beatrice Beebe (2003), Peter Fonagy and colleagues (2002), Arietta Slade (2005), Howard and Miriam Steele (2008), and Dan Stern (1985). The Building Blocks Program targets birth mothers and their young children under age 5 who have been or are in danger of being removed from their families. In the beginning of the program, the Building Blocks therapists faced many challenges. As noted (Remez, this issue), many of the therapists were unfamiliar with a Reflective Supervision model of learning. They were accustomed to a more traditional pedagogical approach that emphasized critiquing their work, with a focus on their clients’ pathology. The Building Blocks model focuses on therapist and client safety and support, prompting a paradigm shift in the therapists’ thinking about supervision and how to conduct therapy.