A second-person approach that prioritizes dyadic emotional interaction is not well equipped to explain the origins of the understanding of mind conceived as intentionality. Instead, the critical elements that will deliver the understanding of self and other as persons with intentionality are shared object-centered interactions that include not only emotional engagement, but also joint attention and joint goal-directed action.

Prior work shows that children selectively learn from credible speakers. Yet little is known how they treat information from non-credible speakers. This research examined to what extent and under what conditions children may or may not learn from problematic sources. In three studies, we found that children displayed trust toward previously inaccurate speakers. Children were equally likely to extend labels from previously accurate and inaccurate speakers to novel objects. Moreover, they expected third parties to share labels provided by previously inaccurate (...) speakers. Only when there was clear evidence that the speakers' information was wrong, did young children reject the label. Together, the findings provide evidence that young children do not completely ignore the labels supplied by non-credible speakers unless there is strong reason to do so. (shrink)

The moral self-concept has been proposed as a central predictor of prosocial behaviour. In two experiments (one preregistered), we explored the nature of the relation between the moral self-concept (explicit and implicit) and prosocial behaviour. Specifically, we investigated the role of emotions associated with prosocial behaviour (consequential or anticipated) and preference for consistency. The results revealed a relation between the explicit moral self-concept and sharing behaviour. The explicit moral self-concept was linked to anticipated and consequential emotions regarding not-sharing. Importantly, anticipated (...) and consequential emotions about not-sharing mediated the relation between self-concept and behaviour. Yet, the relation was independent of preference for consistency. The implicit moral self-concept was neither related to prosocial behaviour nor to emotions associated with behaviour. Overall, our study demonstrates the interplay between cognitive and emotional processes in explaining prosocial behaviour. More specific, it underlines the link between the moral self-concept and prosocial behaviour and highlights the role of emotions about the omission of prosocial behaviour. (shrink)