MENTAL MODELS OF MIRROR-SELF-RECOGNITION - 2 THEORIES

Authors
Citation
Rw. Mitchell, MENTAL MODELS OF MIRROR-SELF-RECOGNITION - 2 THEORIES, New ideas in psychology, 11(3), 1993, pp. 295-325
Citations number
160
Categorie Soggetti
Psychology
Journal title
ISSN journal
0732118X
Volume
11
Issue
3
Year of publication
1993
Pages
295 - 325
Database
ISI
SICI code
0732-118X(1993)11:3<295:MMOM-2>2.0.ZU;2-0
Abstract
Mirror-self-recognition is usually indicated by an organism's passing the mark test-that is, wiping a mark off its face upon observing its r eflection in a mirror or on a video-screen. Two theories are presented to explain mirror-self-recognition. One theory relies upon the organi sm making an inductive (plausible but not necessary) inference utilizi ng (1) mature kinesthetic-visual matching and (2) understanding of mir ror-correspondence. The other theory relies upon the organism making a deductive inference, and this theory states that necessary and suffic ient conditions for mirror-self-recognition are (1) fully understandin g object permanence, (2) understanding mirror-correspondence, and (3) objectifying body-parts. Both theories suggest that limited self-knowl edge is required for mirror-self-recognition. Available evidence suppo rts both theories to some degree. Organisms passing the mark test may not, however, be recognizing their own images: human infants passing t he mark test also attempt to wipe a mark off their face upon observing another human with a mark on its face. Passing the mark test, then, m ay result solely from an organism's wondering if it is similar to othe r organisms in having a mark on its face, with the idea that it may be similar deriving from imitation via kinesthetic-visual matching. Self -recognition is variable in different species and during human ontogen y, such that variable explanations may be required for different speci es and at different ages. Humans appear unique in using mirrors to cre ate an image of themselves to conform to others' desires concerning th eir appearance, thereby exhibiting a ''reflective self-awareness'' whi ch incorporates their awareness of another's perspective into their ow n self-awareness.