{"id":505,"date":"2009-02-06T00:00:33","date_gmt":"2009-02-05T23:00:33","guid":{"rendered":"http:\/\/cognitionandculture.local\/?p=505"},"modified":"2023-07-22T14:05:12","modified_gmt":"2023-07-22T12:05:12","slug":"is-resonance-the-cement-of-society","status":"publish","type":"post","link":"https:\/\/cognitionandculture.local\/blogs\/nicolas-baumard\/is-resonance-the-cement-of-society\/","title":{"rendered":"Is resonance the cement of society?"},"content":{"rendered":"
Human social life heavily relies on our ability to understand other people’s beliefs, intentions, actions and sensations. One way to explain this ability has been to posit a capacity for empathy. Empathy is often characterized as the ability to “put oneself into another’s shoes”, or in some way experience the outlook or emotions of another being within oneself. This idea has been supported by many recent brain imaging studies (the kind debated here last month) that have shown overlapping activation patterns when subjects feel their own emotions and observe similar emotions in others. The theory of \u2018\u2018embodied simulation” postulates that such overlap re\ufb02ects an automatic resonance to others’ affective states, allowing implicit affect sharing and empathy (Gallese et al., 2004; Gallese, 2007; Keysers and Gazzola, 2006). Thus, according to the theory of “embodied dimulation”, resonance seems to be the “cement of society” (to use Hume ‘s famous expression) : the mechanism that enables human interaction, sympathy and morality.<\/p>\n