Cet article défend l’idée que l’on peut distinguer quatre niveaux d’analyse au sein des sciences sociales (y compris l’économie) – à savoir, a) un niveau descriptif statistique, b) un niveau explicatif causal, c) un niveau explicatif téléologique, et d) un niveau téléologique prescriptif. Généralement, les sciences sociales ne considèrent que les niveaux a) et b). L’exclusion du niveau c) peut conduire à considérer comme des « anomalies » certains comportements qui ne sont pas compatibles avec des théories comme celle du (...) choix rationnel ou celle de l’utilité espérée – à savoir, des théories qui adoptent une attitude dite de « rationalité instrumentale ». Inclure le niveau c) dans la réflexion implique de considérer la « rationalité pratique » et cela rend ces anomalies « raisonnables ». L’article prend pour cadre théorique la notion de causalité et la téléologie d’Aristote. La première section introduit ces notions, tandis que la deuxième section explore les points de vue contemporains sur la causalité et la téléologie. La troisième section introduit des arguments pour établir la légitimité de l’usage des valeurs en sciences sociales. Cette étape est nécessaire, car les causes finales des explications téléologiques dans le domaine des choses humaines sont bien, en définitive, des valeurs. Ces discussions ouvrent la voie à l’introduction, dans la quatrième et dernière section, des quatre niveaux analytiques susmentionnés. Plus précisément, dans le cas de l’économie, cette discussion se fonde sur la classification des disciplines économiques chez Carl Menger. (shrink)

Enactive approaches to psychiatry have recently argued for an understanding of psychiatric conditions based within relational interactions between individuals and their environments. A central motivation for these enactive approaches is the goal of social integration: the integration of a naturalistic approach to psychiatric conditions with their broader sociocultural dimensions. One possible issue, however, is whether appeals to the autonomy and authenticity of relationally constituted enactive individuals can provide a means of adjudicating between harmful and beneficial social constraints upon individual behaviour. (...) This paper seeks to provide enactive approaches to psychiatry with a possible means of evaluating normative influences of social contexts beyond direct interactions with relationally constituted individuals. Some of the most significant influences of the sociocultural dimension of psychiatric conditions consist not in direct interaction with individuals, but in setting the terms for interactions and interactants alike. Insofar as some social influences precede and predefine dyadic relations between individuals and their social context, these cannot be accounted for as features of interactions, but must be assessed as independent structures of the sociocultural dimension. I will provide one potential means for enactive models to assess social norms using Canguilhem’s distinction between health and pathology. I will argue that Canguilhem’s conceptualization of health in terms of adaptive normative structure provides a potential tool for social integration which strongly complements enactive approaches to psychiatry. (shrink)

Descriptions of bodies within the literature of the enactive approach to cognitive science exhibit an interesting dialectical tension. On the one hand, a body is considered to be a unity which instantiates an identity, forming an intrinsic basis for value. On the other, a living body is in a reciprocally defining relationship with the environment, and is therefore immersed and entangled with, rather than distinct from, its environment. In this paper I examine this tension, and its implications for the enactive (...) approach, particularly the enactive conceptions of life and bodies. Following the lead of others, I argue that enactive cognitive science can benefit from a deeper reading and integration with extant work on the complexity and multiplicity of the living body within feminist philosophy and feminist science studies. (shrink)

This anthology focuses on “practical” forms and expressions of knowledge, like thinking through artistic media or by crafting things out of materials. The ten chapters follow and review various tracks in conceptions of contemporary knowledge, exploring human knowledge and experience from the perspective of human activities or practices, professional, artistic, domestic, or whatever. A guiding idea is that human knowledge seldom, perhaps never, fits into the traditional dualism between thinking and doing. -/- The chapters are written by philosophers and musicians (...) – some with a double experience as artists and theoreticians. The themes are philosophical, but above all, they touch on questions that are essential for how we understand ourselves as thinking and playing bodies, indeed as parts of nature. The book does not propose one single “theory of knowledge” but steps towards a more diverse and open attitude to the meaning of knowledge. -/- We hope that the texts will be of interest and useful in both disciplinebased and professional education: in philosophy, art schools, tea cher education, and in other programmes where tacit and practical knowledge are essential for the (future) practitioners. It is possible to independently read, and profit from, most of the chapters. (shrink)

Enactivism does not have its primary philosophical roots in pragmatism: phenomenology (from Husserl to Jonas) is its first source of inspiration (with the exception of Hutto & Myin’s radical enactivism). That does not exclude the benefits of pragmatist readings of enactivism, and of enactivist readings of pragmatism. After having sketched those readings, this paper focuses on the philosophical concept of intentionality. I show that whereas enactivists endorse the idea that intentionality is a base-level property of cognition, pragmatism offer(ed) us some (...) reasons not to proceed this way. It is therefore doubtful to hold that pragmatists and enactivists would converge in the defence of a common, non-representational conception of intentionality. (shrink)

Mun’s proposed taxonomy of theories of emotions highlights important commonalities and differences among a wide range of philosophical and psychological accounts and provides an astute mapping of the theoretical landscape. My critical comments focus primarily on the metaphysical account of the mind-body relation that Mun presents, and the implications of this “semantic dualist” account for three of the book’s central topics: (1) conscious experience, (2) underived intentionality, and (3) what it means to provide an embodied cognitive theory of emotions.

The rise of mechanistic science in the seventeenth century helped give rise to a heated debate about whether teleology—the appearance of purposive activity in life and in mind—could be naturalized. At issue here were both what is meant by “teleology” as well as what is meant “nature”. I shall examine a specific episode in the history of this debate in the twentieth century with the rise of cybernetics: the science of seemingly “self-controlled” systems. Against cybernetics, Hans Jonas argued that cybernetics (...) failed as a naturalistic theory of teleology and that the reality of teleology is grounded in phenomenology, not in scientific explanations. I shall argue that Jonas was correct to criticize cybernetics but that contemporary work in biological organization succeeds where cybernetics failed. I will then turn to contemporary uses of Jonas’s phenomenology in enactivism and argue that Jonas’s phenomenology should be avoided by enactivism as a scientific research program, but that it remains open whether enactivism as a philosophy of nature should also avoid Jonas. (shrink)

This paper explores the implications of conceptualising phenomenology as explanatory for the ongoing dialogue between the phenomenological tradition and cognitive science, especially enactive approaches to cognition. The first half of the paper offers three interlinked arguments: Firstly, that differentiating between phenomenology and the natural sciences by designating one as descriptive and the other as explanatory undermines opportunities for the kind of productive friction that is required for genuine ‘mutual enlightenment’. Secondly, that conceiving of phenomenology as descriptive rather than explanatory risks (...) committing us to what Zahavi (2019) identifies as the error of equating the phenomenological with the phenomenal. Finally, that the erroneous reduction to the descriptive occludes the rich resources that the phenomenological tradition can contribute to investigations of non-human cognition. The second half of the paper then turns to focus specifically on the promising relationship between phenomenology and enactive approaches to cognition. It will suggest that phenomenology must be seen as having explanatory capacities if it is to shed light on the structures of “mind in life” (Thompson, 2007), before drawing on the model of explanation put forward by Louis Sass to explore what this might look like. (shrink)

This article discusses Hans Jonas’ argument for teleology in living organisms, in light of recently raised concerns over enactivism’s “Jonasian turn.” Drawing on textual resources rarely discussed in contemporary enactivist literature on Jonas’ philosophy, we reconstruct five core ideas of his thinking: 1) That natural science’s rejection of teleology is methodological rather than ontological, and thus not a proof of its non-existence; 2) that denial of the reality of teleology amounts to a performative self-contradiction; 3) that the fact of evolution (...) makes it implausible that only humans actualize purpose; 4) that the concept of metabolism delimits and gestures towards beings performing purposive activity; and 5) that concrete encounters with living organisms are indispensable for the judgment that they are purposive. Lastly, we draw attention to how Jonas’ understanding of teleology and inwardness in nonhuman life in terms of degrees of identity with human life poses a problem for his view. In this way, we hope to clarify what Jonas, as an important source of inspiration for the enactivist project, is proposing. (shrink)

We outline an alternative to both scientific and liberal naturalism which attempts to reconcile Sellars’ apparently conflicting commitments to the scientific accountability of human nature and the autonomy of the space of reasons. Scientific naturalism holds that agency and associated concepts are a mechanical product of the realm of laws, while liberal naturalism contends that the autonomy of the space of reason requires that we leave nature behind. The third way we present follows in the footsteps of German Idealism, which (...) attempted to overcome the Kantian chasm between nature and agency, and is thus dubbed ‘post-Kantian.’ We point to an overlooked group of scholars in the naturalism debate who, along with recent work in biology and cognitive science, offer a path to overcome the reductive tendencies of empiricism while avoiding the dichotomy of logical spaces. We then bring together these different streams of research, by foregrounding and expanding on what they share: the idea of organisms as living agents and that of a continuity without identity between life and mind. We qualify this as a bottom-up transformative approach to rational agency, which grounds cognition in the intrinsically purposive nature of organisms, while emphasizing the distinction between biological agency and full-fledged mindedness. (shrink)

Philosophical work on the concept of consent in the past few decades has got to grips with it as a rich notion. We are increasingly sensitive to consent not as a momentary, atomic, transactional thing, but as a complex idea admitting of various qualities and dimensions. In this paper we note that the recognition of this complexity demands a theoretical framework quite different to those presently extant, and we suggest that the enactive approach is one which offers significant value in (...) this regard. In consonance with arguments made by Laurie Penny about how consent is a continuous and dynamic process, we outline how an enactive approach identifies consent as temporally extended (rather than momentarily transactional), and as affected by the skilfulness of the agents involved, the fitness of community provided resources to negotiate the consensual relationship over time, and the unfolding of circumstances in the situation in which the joint action is taking place. We argue that the value of an enactive perspective on consent is in highlighting these complexities, and providing resources to articulate and theorise them in ways that are not open to other current approaches. (shrink)

In 2020, M. Summa developed a promising approach to understanding the concept of illness. This approach combines a theory of organisms with Responsive Phenomenology to gain a concept of illness. Following on from this, the present article shows that the normative presuppositions can be further explicated and justified by drawing on the theoretical resources of Aristotelian naturalism as propounded by Michael Thompson. Aristotelian naturalism does provide a theoretical option to grasp the normative foundations of human life. However, this article argues (...) that Aristotelian naturalism requires another criterion besides human nature to make the concept of illness intelligible. Following John McDowell’s critique of Aristotelian naturalism, it will be shown that this criterion consists in the capacity for autonomy. From this a concept of illness is developed which describes an impairment of the self-regulated and autonomous realisation of the human form of life. (shrink)

Historically, biocentrists have ascribed interests to organisms via an account of function. One promising account of function for this purpose is the organizational or autopoietic account of function, according to which some entity x has a function of self-maintenance when the parts of x contribute to the goal of self-maintenance. In this paper, I will present the autopoietic account of interests and provide some reasons for thinking that this account is promising. I will also present a possible issue for the (...) biocentrist who uses the autopoietic account of function given the following two claims: what it means to be a biological “self” is ambiguous, and the autopoietic account of interests relies on a self boundary. I argue that the proponent of this account then needs to choose a definition of individual and explain why that definition is morally relevant. Otherwise, the proponent of the autopoietic account has not given an account of what constitutes a harm or a benefit for a biological individual, and there are good reasons to believe that this is a necessary component of any account of interests. (shrink)

Osteopathy is a person-centred healthcare discipline that emphasizes the body’s structure-function interrelationship—and its self-regulatory mechanisms—to inform a whole-person approach to health and wellbeing. This paper aims to provide a theoretical framework for developing an integrative hypothesis in osteopathy, which is based on the enactivist and active inference accounts. We propose that osteopathic care can be reconceptualised under active inference as a unifying framework. Active inference suggests that action-perception cycles operate to minimize uncertainty and optimize an individual’s internal model of the (...) lived world and, crucially, the consequences of their behaviour. We argue that active inference offers an integrative framework for osteopathy, which can evince the mechanisms underlying dyadic and triadic exchanges and osteopathic care outcomes. We propose that this theoretical framework can underpin osteopathic care across the lifespan, from preterm infants to the elderly and those with persistent pain and other physical symptoms. In situations of chronicity, as an ecological niche, the patient-practitioner dyad provides the osteopath and the patient with a set of affordances, i.e., possibilities for action provided by the environment, that through shared intentionally, can promote adaptations and restoration of productive agency. Through a dyadic therapeutic relationship, as they engage with their ecological niche’s affordances—a structured set of affordances shared by agents—osteopath and patient actively construct a shared sense-making narrative and realise a shared generative model of their relation to the niche. In general, touch plays a critical role in developing a robust therapeutic alliance, mental state alignment, and biobehavioural synchrony between patient and practitioner. However, its role is particularly crucial in the fields of neonatology and paediatrics, where it becomes central in regulating allostasis and restoring homeostasis. We argue that from an active inference standpoint, the dyadic shared ecological niche underwrites a robust therapeutic alliance, which is crucial to the effectiveness of osteopathic care. Considerations and implications of this model—to clinical practice and research, both within- and outside osteopathy—are critically discussed. (shrink)

This study clarifies the need for a renewed account of the body in physiotherapy to fill sizable gaps between physiotherapeutical theory and practice. Physiotherapists are trained to approach bodily functioning from an objectivist perspective; however, their therapeutic interactions with patients are not limited to the provision of natural-scientific explanations. Physiotherapists’ practice corresponds well to theorisation of the body as the bearer of original bodily intentionality, as outlined by Merleau-Ponty and elaborated upon by enactivists. We clarify how physiotherapeutical practice corroborates Merleau-Ponty’s (...) critical arguments against objectivist interpretations of the body; particularly, his analyses demonstrate that norms of optimal corporeal functioning are highly individual and variable in time and thus do not directly depend on generic physiological structures. In practice, objectively measurable physical deviations rarely correspond to specific subjective difficulties and, similarly, patients’ reflective insights into their own motor deficiencies do not necessarily produce meaningful motor improvements. Physiotherapeutical procedures can be understood neither as mechanical manipulations of patients’ machine-like bodies by experts nor as a process of such manipulation by way of instructing patients’ explicit conscious awareness. Rather, physiotherapeutical practice and theory can benefit from the philosophical interpretation of motor disorders as modifications of bodily intentionality. Consequently, motor performances addressed in physiotherapy are interpreted as relational features of a living organism coupled with its environment, and motor disorders are approached as failures to optimally manage the motor requirements of a given situation owing to a relative loss of the capacity to structure one’s relation with their environment through motor action. Building on this, we argue that the process of physiotherapy is most effective when understood as a bodily interaction to guide patients towards discovering better ways of grasping a situation as meaningful through bodily postures and movements. (shrink)

Most philosophical discussions of psychopathy have centered around its significance in relation to empathy, moral cognition, or moral responsibility. However, related questions about the extent to...

Biogenic approaches investigate cognition from the standpoint of evolutionary function, asking what cognition does for a living system and then looking for common principles and exhibitions of cognitive strategies in a vast array of living systems—non-neural to neural. One worry which arises for the biogenic approach is that it is overly permissive in terms of what it construes as cognition. In this paper I critically engage with a recent instance of this way of criticising biogenic approaches in order to clarify (...) their theoretical commitments and prospects. In his critique of the biogenic approach, Fred Adams uses the presence of intentional states with conceptual content as a criterion to demarcate cognition-driven behaviour from mere sensory response. In this paper I agree with Adams that intentionality is the mark of the cognitive, but simultaneously reject his overly restrictive conception of intentionality. I argue that understanding intentionality simpliciter as the mark of the mental is compatible with endorsing the biogenic approach. I argue that because cognitive science is not exclusively interested in behaviour driven by intentional states with the kind of content Adams demands, the biogenic approach’s status as an approach to cognition is not called into question. I then go on to propose a novel view of intentionality whereby it is seen to exist along a continuum which increases in the degree of representational complexity: how far into the future representational content can be directed and drive anticipatory behaviour. Understanding intentionality as existing along a continuum allows biogenic approaches and anthropogenic approaches to investigate the same overarching capacity of cognition as expressed in its different forms positioned along the continuum of intentionality. Even if all organisms engage in some behaviour that is driven by weak intentional dynamics, this does not suggest that every behaviour of all organisms is so driven. As such, the worry that the biogenic approach is overly permissive can be avoided. (shrink)

What does it mean to enact a jazz beat as a creative performer? This article offers a critical reading of Iyer’s much-cited theory on rhythmic enaction. We locate the sonic environment approach in Iyer’s theory, and criticize him for advancing a one-to-one relationship between everyday perception and full-fledged aural competence of jazz musicians, and for comparing the latter with non-symbolic behaviour of non-human organisms. As an alternative, we suggest a Merleau-Ponty-inspired concept of rhythmic enaction, which we call the enactive communicative (...) approach. Key to this approach is the fact that jazz musicians play by ear, and that the beat emerges because of reciprocal, real-time aural communication. From this perspective, we outline the temporality of a jazz beat as a holistic and dialectical temporal structure. Throughout the discussions, we use John Coltrane’s ‘Trane’s Slo Blues’ as a point of reference. (shrink)

The aim of the article is to outline several valuable elements of Mead’s pragmatist theory of perception in action developed in his The Philosophy of the Act, in order to strengthen the pragmatist legacy of the enactivist approach. In particular, Mead’s theory of perception in action turns out to be a forerunner of sensorimotor enactivist theory. Unlike the latter, however, Mead explicitly refers to imagery as an essential capacity for agency. Nonetheless, the article argues that the ways in which Mead (...) refers to this capacity do not necessarily place it in opposition to enactivist non-representationalism. On the contrary, as a synthetic process of re-presenting of present and past sensorimotor elements, imagery can be seen as the hallmark of a pragmatically inspired sensorimotor enactivist approach that bypasses the opposition between representationalists and non-representationalists. (shrink)

Enactive cognitive science combines questions in epistemology, ontology, and ethics by conceiving of bodies as open-ended and mutually transforming through activity. While enaction is not a theory of ethics, it can contribute to its foundations. We present a schematization of enactive ideas that underlie traditional distinctions between Being, Knowing, and Doing. Ethics in this scheme begins in the relation between knowing and becoming. Critical of dichotomous thinking, we approach the questions of alterity and ethical reality. Alterity is relevant to the (...) enactive approach, but not in the radical sense of transcendental arguments. We propose difference, instead, as a more generative concept. Following Simondon, we see norms and values manifest in webs of past and future acts together with their potentialities for becoming. We propose a transindividual concept of moral attunement that includes ethical know-how and consciousness raising. Through generative difference and attunement to configurations of becoming, enaction underpins an ethics of participation linking virtue ethics and ethics of care. (shrink)

One of humans’ distinctive cognitive abilities is that they develop an array of capacities through an enculturation process. In “Cognition as a Social Skill,” Sally points to one of the dangers associated with enculturation: ideological oppression. To conceptualize how such oppression takes root, Haslanager appeals to notions of mindshaping and social coordination, whereby people participate in oppressive social practices unthinkingly or even willingly. Arguably, an appeal to mindshaping provides a new kind of argument, grounded in philosophy of mind, which supports (...) the claims that feminist and anti-racist want to defend. However, some theorists worry that Haslanger’s account does not shed much light on how individuals could exert their agency to resist oppression. I argue that enactivist conceptions of mindshaping and habit can help us to make sense of the power of social influences and how they have the potential to both enable and undermine cognition and agency. This moves us toward increased understanding of the workings of social oppression—distinguishing between constructive and enabling forms of heteronomy, and overdetermining and pernicious modes that lead to atrophied moral cognition and a narrowing of the field of affordances. (shrink)

The historically-influential perceptual analogy states that intuitions and perceptual experiences are alike in many important respects. Phenomenalists defend a particular reading of this analogy according to which intuitions and perceptual experiences share a common phenomenal character. The phenomenalist thesis has proven highly influential in recent years. However, insufficient attention has been given to the challenges that the phenomenalist thesis raises for theories of intuitions. In this paper, I first develop one such challenge. I argue that if we take seriously the (...) idea that intuitions and perceptual experiences have a common phenomenal character, then an analogous version of the familiar problem of perceptual presence arises for intuitions. I call this the 'problem of intuitive presence'. In the second part of the paper I sketch a novel enactivist solution to this problem. (shrink)

The distinguishing feature of enactivist cognitive science is arguably its commitment to non-reductionism and its philosophical allegiance to first-person approaches, like phenomenology. The guiding theme of this article is that a theoretically mature enactivism is bound to be humanistic in its articulation, and only by becoming more humanistic can enactivism more fully embody the non-reductionist spirit that lay at its foundation. Our explanatory task is thus to bring forth such an articulation by advancing an enactivist theory of human personality. To (...) this end, we synthesize core concepts from cognitive science, personality theory, and phenomenological philosophy in order to develop an Enactivist Big-5 Theory of personality. According to EB5T, personality traits are dispositional tendencies for how we come to optimally grip our distinctly human worlds. Individual differences in personality are therefore reflective of stylistic differences in optimal gripping tendencies between human beings. EB5T affords a non-reductionist understanding of the immanent teleology of the autopoietically embodied human mind as a kind of full-scale optimal gripping process that is achieved along five major dimensions of personality. To the degree that these dimensions are universal, therefore, we argue that our theory offers a viable path forward in advancing enactivist cognitive science beyond the life of a cell and into the mind of a person, a longstanding hope and ambition held by proponents of the enactive approach. (shrink)

Self-evidencing describes the purported predictive processing of all self-organising systems, whether conscious or not. Self-evidencing in itself is therefore not sufficient for consciousness. Different systems may however be capable of self-evidencing in different, specific and distinct ways. Some of these ways of self-evidencing can be matched up with, and explain, several properties of consciousness. This carves out a distinction in nature between those systems that are conscious, as described by these properties, and those that are not. This approach throws new (...) light on phenomenology, and suggests that some self-evidencing may be characteristic of consciousness. (shrink)

Most philosophical discussions of psychopathy have centered around its significance in relation to empathy, moral cognition, or moral responsibility. However, related questions about the extent to...

Two major philosophical movements have sought to fundamentally rethink the relationship between humans and their environment(s): environmental ethics and enactivism. Surprisingly, they virtually never refer to or seek inspiration from each other. The goal of this analysis is to bridge the gap. Our main purpose, then, is to address, from the enactivist angle, the conceptual backbone of environmental ethics, namely the concept of intrinsic value. We argue that intrinsic value does indeed exist, yet its "intrinsicality" does not boil down to (...) being independent of the interests and needs of humans. Rather, it is brought forth by what we callshared enactionof an axiological domain. The latter is built upon such core posits of enactivism as autonomy, enaction, participatory sense-making as well as the most recent concept of loving as knowing proposed by Hanne De Jaegher. (shrink)

Augmentative and Alternative Communication Technology [AAC Tech] is a relatively young, multidisciplinary field aimed at developing technologies for people who are unable to use their natural speaking voice due to congenital or acquired disability. In this paper, we take a look at the role of AAC Tech in promoting an ‘empathic turn’ in the perception of non-speaking autistic persons. By the empathic turn we mean the turn towards a recognition of non-speaking autistic people as persons whose ways of engaging the (...) world and expressing themselves are indicative of psychologically rich and intrinsically meaningful experiential lives. We first identify two ways in which AAC Tech contributes positively to this development. We then discuss how AAC Tech can simultaneously undermine genuine empathic communication between autistic persons and typically developed communicators (or neurotypicals). To mitigate this concern, we suggest the AAC field should incorporate philosophical insights from Design for Emotions and enactive embodied cognitive science into its R&D practices. To make our proposal concrete, we home in on stimming as an autistic form of bodily expressivity that can play an important role in empathic communicative exchanges between autistic persons and neurotypicals and that could be facilitated in AAC Tech designed for autistic people. (shrink)

In this review, we describe some of the central philosophical issues facing origins-of-life research and provide a targeted history of the developments that have led to the multidisciplinary field of origins-of-life studies. We outline these issues and developments to guide researchers and students from all fields. With respect to philosophy, we provide brief summaries of debates with respect to (1) definitions (or theories) of life, what life is and how research should be conducted in the absence of an accepted theory (...) of life, (2) the distinctions between synthetic, historical, and universal projects in origins-of-life studies, issues with strategies for inferring the origins of life, such as (3) the nature of the first living entities (the “bottom up” approach) and (4) how to infer the nature of the last universal common ancestor (the “top down” approach), and (5) the status of origins of life as a science. Each of these debates influences the others. Although there are clusters of researchers that agree on some answers to these issues, each of these debates is still open. With respect to history, we outline several independent paths that have led to some of the approaches now prevalent in origins-of-life studies. These include one path from early views of life through the scientific revolutions brought about by Linnaeus (von Linn.), Wöhler, Miller, and others. In this approach, new theories, tools, and evidence guide new thoughts about the nature of life and its origin.We also describe another family of paths motivated by a” circularity” approach to life, which is guided by such thinkers as Maturana & Varela, Gánti, Rosen, and others. These views echo ideas developed by Kant and Aristotle, though they do so using modern science in ways that produce exciting avenues of investigation. By exploring the history of these ideas, we can see how many of the issues that currently interest us have been guided by the contexts in which the ideas were developed. The disciplinary backgrounds of each of these scholars has influenced the questions they sought to answer, the experiments they envisioned, and the kinds of data they collected. We conclude by encouraging scientists and scholars in the humanities and social sciences to explore ways in which they can interact to provide a deeper understanding of the conceptual assumptions, structure, and history of origins-of-life research. This may be useful to help frame future research agendas and bring awareness to the multifaceted issues facing this challenging scientific question. (shrink)

A weak version of the life-mind continuity thesis entails that every living system also has a basic mind (with a non-representational form of intentionality). The strong version entails that the same concepts that are sufficient to explain basic minds (with non-representational states) are also central to understanding non-basic minds (with representational states). We argue that recent work on the free energy principle supports the following claims with respect to the life-mind continuity thesis: (i) there is a strong continuity between life (...) and mind; (ii) all living systems can be described as if they had representational states; (iii) the ’as-if representationality’ entailed by the free energy principle is central to understanding both basic forms of intentionality and intentionality in non-basic minds. In addition to this, we argue that the free energy principle also renders realism about computation and representation compatible with a strong life-mind continuity thesis (although the free energy principle does not entail computational and representational realism). In particular, we show how representationality proper can be grounded in ’as-if representationality’. (shrink)

In this paper, we introduce an enactive account of loving as participatory sense-making inspired by the “I love to you” of the feminist philosopher Luce Irigaray. Emancipating from the fusionist concept of romantic love, which understands love as unity, we conceptualise loving as an existential engagement in a dialectic of encounter, in continuous processes of becoming-in-relation. In these processes, desire acquires a certain prominence as the need to know (the other, the relation, oneself) more. We build on Irigaray’s account of (...) love to present a phenomenology of loving interactions and then our enactive account. Finally, we draw some implications for ethics. These concern language, difference, vulnerability, desire, and self-transformation. (shrink)

In this chapter I offer two novel arguments for what I call strong primitivism about cognitive phenomenology, the thesis that there exists a phenomenology of cognition that is neither reducible to, nor dependent upon, sensory phenomenology. I then contend that strong primitivism implies that phenomenal consciousness does not require sensory processing. This latter contention has implications for the philosophy of artificial intelligence. For if sensory processing is not a necessary condition for phenomenal consciousness, then it plausibly follows that AI consciousness (...) (assuming that it is possible) does not require embodiment. The overarching goal of this paper is to show how different topics in the analytic philosophy of mind can be brought to bear on an important issue in the philosophy of artificial intelligence. (shrink)

Enactivist approaches claim that cognition arises through a dynamic interaction between an acting organism and its environment. An ongoing challenge for these approaches is the problem of accounting for normativity while avoiding overly reductionist outcomes. This article examines a few proposed solutions, including agent-environment dynamics, participatory sense-making, radical enactivism, the skillful intentionality framework, and enactivist cultural psychology. It argues that good examples of enacted normativity are gestures of appreciation/disapproval performed in the aesthetic domain. Both Wittgenstein and Dewey explore this issue (...) and their ideas could be productively worked upon in an enactive account. (shrink)

Ecological-enactive approaches to cognition aim to explain cognition in terms of the dynamic coupling between agent and environment. Accordingly, cognition of one’s immediate environment (which is sometimes labeled “basic” cognition) depends on enaction and the picking up of affordances. However, ecological-enactive views supposedly fail to account for what is sometimes called “higher” cognition, i.e., cognition about potentially absent targets, which therefore can only be explained by postulating representational content. This challenge levelled against ecological-enactive approaches highlights a putative explanatory gap between (...) basic and higher cognition. In this paper, we examine scientific cognition—a paradigmatic case of higher cognition—and argue that it shares fundamental features with basic cognition, for enaction and affordance selection are central to the scientific enterprise. Our argument focuses on modeling, and on how models promote scientific understanding. We base our argument on a non-representational account of scientific understanding and on the material engagement theory, for models are hereby conceived as material objects designed for scientific engagements. Having done so, we conclude that the explanatory gap is significantly less threatening to the ecological-enactive approach than it might appear. (shrink)

The enactive approach and the skilled intentionality framework are two closely related forms of radical embodied cognition that nonetheless exhibit important differences. In this paper, I focus on a conceptual disparity regarding the normative character of action and perception. Whereas the skilled intentionality framework describes the norms of action and perception as the capacity of embodied agents to become attuned (i.e., skilled intentionality) to preestablished normative frameworks (i.e., situated normativity), the enactive approach describes the same phenomenon as the enactment of (...) norms (i.e., as sense-making) at different levels of organization that go from individual biological agents to linguistic encounters. I will argue that although both accounts accurately recognize important features of the norms of action and perception, they also have significant shortcomings. Norm-attunement accurately sees normative, ecological frameworks as the necessary set of constraints for the existence of norms at play in sociocultural bodily practices, but it fails to acknowledge the temporal and open-ended character of these norms and frameworks. Norm-enactment, by contrast, acknowledges that norms of action and perception are temporally open-ended, but fails to explicitly recognize that environmental normative frameworks are necessary for the enactment and development of all sort of norms in the interactional domain of an agent-environment system. To overcome these problems, I propose an enactive-ecological approach to norms of action and perception. This approach consists in describing norm-enactment as a result of a developmental process I call norm-development. This process describes the enactment of norms from the background of ecological, normative frameworks. These frameworks are norms enacted in the past of the interactional history of the agent-environment system that remain open to new configurations (new norms) in the present. To clarify conceptually norm-development, I appeal to Merleau-Ponty’s descriptions of norms of perception, and more particularly to his concept of spatial levels. Like the enactive approach, Merleau-Ponty recognizes that perceptual norms emerge in the interactional history of the agent-environment system, but he also posits that ecological, normative frameworks, that he calls levels, enable and constrain the emergence of perceptual norms and its development. (shrink)

Are interpersonal affordances a distinct type of affordance, and if so, what is it that differentiates them from other kinds of affordances? In this paper, I show that a hard distinction between interpersonal affordances and other affordances is warranted and ethically important. The enactivist theory of participatory sense-making demonstrates that there is a difference in coupling between agent-environment and agent-agent interactions, and these differences in coupling provide a basis for distinguishing between the perception of environmental and interpersonal affordances. Building further (...) on this foundation for understanding interpersonal affordances, I argue that in line with some enactivist work on social cognition, interpersonal affordances ought to be considered as those that are afforded by agents and are recognized as such. Given this distinction, I also make the point that because our social conventions establish persons as more than mere agents, the direct perception of interpersonal affordances may also involve seeing others as embodied selves. Distinguishing between types of affordances thus also matters ethically: there can be harms done when an agent is not perceived as an agent, and there can be harms done when an agent is not perceived as a self. (shrink)

Enactivism and ecological psychology converge on the relevance of the environment in understanding perception and action. On both views, perceiving organisms are not merely passive receivers of environmental stimuli, but rather form a dynamic relationship with their environments in such a way that shapes how they interact with the world. In this paper, I suggest that while enactivism and ecological psychology enjoy a shared specification of the environment as the cognitive domain, on both accounts, the structure of the environment, itself, (...) is unspecified beyond that of contingent relations with the species-typical sensorimotor capacities of perceiving organisms. This lack of specification creates a considerable gap in theory regarding the organization of organisms as coupled with their environments. I argue that this gap can be filled by drawing from resources in developmental systems theory, namely, specifying the environmental state-space as a developmental niche that shapes and is shaped by individual organisms over developmental and, on a population scale, evolutionary time. Defining the environment as an organism’s developmental niche makes it clearer how and why certain contingencies have arisen, in turn, strengthening a joint appeal to both enactivism and ecological psychology as theories asserting complementarity between organisms and their environments. (shrink)

Explaining agency is a significant challenge for those who are interested in the sciences of the mind, and non-representationalists are no exception to this. Even though both ecological psychologists and enactivists agree that agency is to be explained by focusing on the relation between the organism and the environment, they have approached it by focusing on different aspects of the organism-environment relation. In this paper, I offer a suggestion for a radical embodied account of agency that combines ecological psychology with (...) recent trends in enactive cognitive science. According to this proposal, while enactivism focuses primarily on describing how our acquired sensorimotor schemes and habits mutually equilibrate, affecting our tendency to act upon some affordances instead of others, ecological psychology focuses on studying how perceptual information contributes to the actualization of the sensorimotor schemes and habits without mediating representations, inferences, and computations. The paper concludes by briefly exploring how this ecological-enactive theory of agency can account for how socio-cultural norms shape human agency. (shrink)

Information is a central notion for cognitive sciences and neurosciences, but there is no agreement on what it means for a cognitive system to acquire information about its surroundings. In this paper, we approximate three influential views on information: the one at play in ecological psychology, which is sometimes called information for action; the notion of information as covariance as developed by some enactivists, and the idea of information as minimization of uncertainty as presented by Shannon. Our main thesis is (...) that information for action can be construed as covariant information, and that learning to perceive covariant information is a matter of minimizing uncertainty through skilled performance. We argue that the agent’s cognitive system conveys information for acting in an environment by minimizing uncertainty about how to achieve her intended goals in that environment. We conclude by reviewing empirical findings that support our view and by showing how direct learning, seen as instance of ecological rationality at work, is how mere possibilities for action are turned into embodied know-how. Finally, we indicate the affinity between direct learning and sense-making activity. (shrink)

This paper examines a fundamental philosophical difference between two radical postcognitivist theories that are usually assumed to offer the same view of cognition; namely the autopoietic theory and the enactive approach. The ways these two theories understand cognition, it is argued, are not compatible nor incompatible but rather incommensurable. The reason, so it is argued, is that while enactivism, following the traditional stance held by most of the cognitive theories, understands cognitive systems as constituting a natural kind, the autopoietic theory (...) understands them as constituting only a conventional kind. Additionally, the paper shows that AT’s conventionalist stance about cognition, far from being an undesirable or useless position, offers some methodological virtues that might be timely and welcome in the agitated and revolutionary climate of current cognitive science. (shrink)

In search of our highest capacities, cognitive scientists aim to explain things like mathematics, language, and planning. But are these really our most sophisticated forms of knowing? In this paper, I point to a different pinnacle of cognition. Our most sophisticated human knowing, I think, lies in how we engage with each other, in our relating. Cognitive science and philosophy of mind have largely ignored the ways of knowing at play here. At the same time, the emphasis on discrete, rational (...) knowing to the detriment of engaged, human knowing pervades societal practices and institutions, often with harmful effects on people and their relations. There are many reasons why we need a new, engaged—or even engaging—epistemology of human knowing. The enactive theory of participatory sense-making takes steps towards this, but it needs deepening. Kym Maclaren’s idea of letting be invites such a deepening. Characterizing knowing as a relationship of letting be provides a nuanced way to deal with the tensions between the knower’s being and the being of the known, as they meet in the process of knowing-and-being-known. This meeting of knower and known is not easy to understand. However, there is a mode of relating in which we know it well, and that is: in loving relationships. I propose to look at human knowing through the lens of loving. We then see that both knowing and loving are existential, dialectic ways in which concrete and particular beings engage with each other. (shrink)

In this paper, I argue that enactivism and computationalism—two seemingly incompatible research traditions in modern cognitive science—can be fruitfully reconciled under the framework of the free energy principle. FEP holds that cognitive systems encode generative models of their niches and cognition can be understood in terms of minimizing the free energy of these models. There are two philosophical interpretations of this picture. A computationalist will argue that as FEP claims that Bayesian inference underpins both perception and action, it entails a (...) concept of cognition as a computational process. An enactivist, on the other hand, will point out that FEP explains cognitive systems as constantly self-organizing to non-equilibrium steady-state. My claim is that these two interpretations are both true at the same time and that they enlighten each other. (shrink)

We propose a new conceptualization of pain by incorporating advancements made by phenomenologists and cognitive scientists. The biomedical understanding of pain is problematic as it inaccurately endorses a linear relationship between noxious stimuli and pain, and is often dualist or reductionist. From a Cartesian dualist perspective, pain occurs in an immaterial mind. From a reductionist perspective, pain is often considered to be “in the brain.” The biopsychosocial conceptualization of pain has been adopted to combat these problematic views. However, when considering (...) pain research advancements, paired with the work of phenomenologists’ and cognitive scientists’ advanced understanding of perception, the biopsychosocial model is inadequate in many ways. The boundaries between the biological, psychological, and social are artificial, and the model is often applied in a fragmented manner. The model has a limited theoretical foundation, resulting in the perpetuation of dualistic and reductionist beliefs. A new framework may serve to better understand and treat pain. In this paper, we conceptualize pain as a 5E process, arguing that it is: Embodied, Embedded, Enacted, Emotive, and Extended. This perspective is applied using back pain as an exemplar and we explore potential clinical applications. With enactivism at the core of this approach, pain does not reside in a mysterious immaterial mind, nor is it an entity to be found in the blood, brain, or other bodily tissues. Instead, pain is a relational and emergent process of sense-making through a lived body that is inseparable from the world that we shape and that shapes us. (shrink)

In this essay we critically evaluate the progress that has been made in solving the problem of meaning in artificial intelligence (AI) and robotics. We remain skeptical about solutions based on deep neural networks and cognitive robotics, which in our opinion do not fundamentally address the problem. We agree with the enactive approach to cognitive science that things appear as intrinsically meaningful for living beings because of their precarious existence as adaptive autopoietic individuals. But this approach inherits the problem of (...) failing to account for how meaning as such could make a difference for an agent’s behavior. In a nutshell, if life and mind are identified with physically deterministic phenomena, then there is no conceptual room for meaning to play a role in its own right. We argue that this impotence of meaning can be addressed by revising the concept of nature such that the macroscopic scale of the living can be characterized by physical indeterminacy. We consider the implications of this revision of the mind-body relationship for synthetic approaches. (shrink)

Following the revival in the last decades of the concept of “organism”, scholarly literature in philosophy of science has shown growing historical interest in the theory of Immanuel Kant, one of the “fathers” of the concept of self-organisation. Yet some recent theoretical developments suggest that self-organisation alone cannot fully account for the all-important dimension of autonomy of the living. Autonomy appears to also have a genuine “interactive” dimension, which concerns the organism’s functional interactions with the environment and does not simply (...) derive from its internal organisation. Against this background, we focus on a family of natural philosophical approaches that historically have already strongly taken in account this aspect of autonomy, notably going beyond Kant’s perspective on self-organisation. We thus review Hegel, Plessner, and Jonas’ different perspectives on living beings, focussing in particular on four points: the distinction between organic and inorganic, the theory of biological organisation, the processuality of the living, and the “boundary” between inside and outside, through which the organism establishes its relationship to the environment. We, then, compare the three perspectives on these four points, and finally address the question of what advantages their contribution present—especially compared to Kant’s theory—with respect to the topic of organism’s autonomy. This could help—we hope—to better understand what is at the stake still today. (shrink)

Radical and autopoietic enactivists disagree concerning how to understand the concept of sense-making in enactivist discourse and the extent of its distribution within the organic domain. I situate this debate within a broader conflict of commitments to naturalism on the part of radical enactivists, and to phenomenology on the part of autopoietic enactivists. I argue that autopoietic enactivists are in part responsible for the obscurity of the notion of sense-making by attributing it univocally to sentient and non-sentient beings and following (...) Hans Jonas in maintaining a phenomenological dimension to life-mind continuity among all living beings, sentient or non-sentient. I propose following Merleau-Ponty instead, who offers a properly phenomenological notion of sense-making for which sentience is a necessary condition. Against radicalist efforts to replace sense-making with a deflationary, naturalist conception of intentionality, I discuss the role of the phenomenological notion of sense-making for understanding animal behavior and experience. (shrink)

The life–mind continuity thesis is difficult to study, especially because the relation between life and mind is not yet fully understood, and given that there is still no consensus view neither on what qualifies as life nor on what defines mind. Rather than taking up the much more difficult task of addressing the many different ways of explaining how life relates to mind, and vice versa, this paper considers two influential accounts addressing how best to understand the life–mind continuity thesis: (...) first, the theory of autopoiesis (AT) developed in biology and in enactivist theories of mind; and second, the recently formulated free energy principle in theoretical neurobiology, with roots in thermodynamics and statistical physics. This paper advances two claims. The first is that the free energy principle (FEP) should be preferred to the theory of AT, as classically formulated. The second is that the FEP and the recently formulated framework of autopoietic enactivism can be shown to be genuinely continuous on a number of central issues, thus raising the possibility of a joint venture when it comes to answering the life–mind continuity thesis. (shrink)