Datasets:
title: 'House Oversight: Estate Documents (Nov 12) (HOUSE_OVERSIGHT_021347)'
source: 'House Oversight: Estate Documents (Nov 12)'
sourceUrl: https://www.justice.gov/epstein
date: '2026-01-01'
category: House Oversight
eftaNumber: HOUSE_OVERSIGHT_021347
ocrPages: 1
ocrChars: 2082
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parseTier: external-legacy
engine: engine undisclosed (ep-nov-12.greg.technology mirror)
externalSource: greg-ep-nov-12
externalLicense: not granted
externalCredit: ep-nov-12.greg.technology
externalUrl: https://ep-nov-12.greg.technology
Inferring Minds Where None Can Be Seen The social brain seeks connections with others. But what is the foundation that we use to build such connections? We experience empathy as a form of emotional resonance and understanding of other people. This connection allows us to comfort and support and celebrate with others. Being in tune with emotional states of others allows us to respond in ways that strengthen a group. But how do we understand the thoughts and goals of others? How do we predict choices and decisions to facilitate cooperation in groups? Anthropomorphism is the basis for predicting behavior and thoughts and goals. Nick Epley discusses how anthropomorphism is rooted in an egocentric view of others. Moreover our view of others is not confined to the others that are people. It is perhaps reflective of the deep and fundamental nature of anthropomorphism in the social brain that its anthropomorphic inferences about agents can be derived from observed behavior, allowing us to understand "minds" where none may exist, as in mechanical toys or alarm clocks. Of course we tend to understand those minds by thinking they are just like us. Even when there is no agent to be seen, events in the world may be understood by attributing them to unseen agents. During World War II, the bombing of London was demonstrably random, but citizens of London could not help but discern intentional patterns in the attacks. As Epley points out, hurricanes and floods are even today attributed to the hand of God, perhaps an angry God. Clark Gilpin discusses how religions may use this aspect of the Page | 101 social brain to achieve an understanding of God and what God wants. This kind of anthropomorphism can be taken to different metaphoric extremes in personifying God as father or friend. But an overly concrete personification may have costs perhaps diminishing the universality and pervasiveness of God in other religions. Thus religions may differ in theological perspective on the value of the anthropomorphic impulse inherent in the social brain. HOUSE_OVERSIGHT_021347