Today many philosophers of mind accept that the two cortical streams of visual processing in humans can be distinguished in terms of conscious experience. The ventral stream is thought to produce representations that may become conscious, and the dorsal stream is thought to handle unconscious vision for action. Despite a vast literature on the topic of the two streams, there is currently no account of the way in which the relevant empirical evidence could fit with basic Husserlian phenomenology of vision. (...) Here I offer such an account. In this article, I show how the empirical evidence ought to be understood in a way that is informed by phenomenology. The differences in the two streams are better described as differences in spatial and temporal processing. Rather than simply “unconscious,” the dorsal stream can be better described as making a special contribution to what Husserl identified as the visual horizon. (shrink)

In this paper, I take up the problem of the self through bringing together the insights, while correcting some of the shortcomings, of Indo–Tibetan Buddhist and enactivist accounts of the self. I begin with an examination of the Buddhist theory of non-self ( anātman ) and the rigorously reductionist interpretation of this doctrine developed by the Abhidharma school of Buddhism. After discussing some of the fundamental problems for Buddhist reductionism, I turn to the enactive approach to philosophy of mind and (...) cognitive science. I argue that human beings, as dynamic systems, are characterized by a high degree of self-organizing autonomy. Therefore, human beings are not reducible to the more basic mental and physical events that constitute them. I critically examine Francisco Varela’s enactivist account of the self as virtual and his use of Buddhist ideas in support of this view. I argue, in contrast, that while the self is emergent and constructed, it is not merely virtual. Finally I sketch a Buddhist-enactivist account of the self. I argue for a non-reductionist view of the self as an active, embodied, embedded, self-organizing process—what the Buddhists call ‘I’-making ( ahaṃkāra ). This emergent process of self-making is grounded in the fundamentally recursive processes that characterize lived experience: autopoiesis at the biological level, temporalization and self-reference at the level of conscious experience, and conceptual and narrative construction at the level of intersubjectivity. In Buddhist terms, I will develop an account of the self as dependently originated and empty, but nevertheless real. (shrink)

Medical professionals are a community of highly educated individuals with a commitment to a core set of ideals and principles. This community provides both technical and ethical socialization. The ideal physician is confident, empathic, forthright, respectful, and thorough. These ideals allow us to define broadly "the excellence" of being a physician. At the core of these ideals is the ability to be empathic. Empathy exhibits itself in attributes of an individual's moral character and also in actions that actualize and support (...) communal life. Empathy, however, can be diminished or even lost and must be nurtured on an ongoing basis. The development of ethical physicians is strongly linked to experiences in the training period. Moral traits are situation-sensitive psychological and behavioral dispositions. The clinical environment of medical training programs can be so intense as to lead to conditions that may actually deprofessionalize trainees. Creating a clinical environment that is ethically nurturing and sustaining is an indispensable component of practicing medicine. (shrink)

There is now an established literature on the link between later Wittgenstein and enactivist approaches in cognitive science. However, is this link not just a matter for card carrying Wittgensteinians? Can enactivists not manage perfectly well without Wittgenstein? In this paper, I show why some enactivists should care about Wittgenstein. Focusing on the enactivist view, “Sensorimotor Identity”. I argue that proponents of this view can use Wittgensteinian considerations to resolve an issue confronting their view and thereby shore up their proposed (...) dissolution of the explanatory gap. Some enactivists thus have in fact much to gain by engaging with Wittgenstein. (shrink)

Many authors have identified a link between later Wittgenstein and enactivism. But few have also recognised how Wittgenstein may in fact challenge enactivist approaches. In this paper, I consider one such challenge. For example, Wittgenstein is well known for his discussion of seeing-as, most famously through his use of Jastrow’s ambiguous duck-rabbit picture. Seen one way, the picture looks like a duck. Seen another way, the picture looks like a rabbit. Drawing on some of Wittgenstein’s remarks about seeing-as, I show (...) how Wittgenstein poses a challenge for proponents of Sensorimotor Enactivism, like O’Regan and Noë, namely to provide a sensorimotor framework within which seeing-as can be explained. I claim that if these proponents want to address this challenge, then they should endorse what I call Sensorimotor Identification, according to which visual experiences can be identified with what agents do. (shrink)

Attempts to close the mind-body gap traditionally resort to a priori speculations. Motivated by dissatisfaction with such accounts, neurophenomenology constitutes one of the first attempts to close the mind-body gap non-metaphysically. Nonetheless, it faces significant challenges. Many of these challenges arise from its abandoning of transcendentality and its dim view of bioinformation. In this paper, I propose a superior non-metaphysical alternative: a combination of a reformed biosemiotics and transcendental phenomenology. My approach addresses the difficulties of neurophenomenology, while retaining the merit (...) of mutual constraints. Biosemiotics pays respect to bioinformation while imposing the sign-meaning duality on primitive forms of life, which is a relic of anthropomorphism. To avoid this unjustified commitment, I argue for a sign-free biosemantics which replaces Peirce’s semiotics with Husserl’s theory of meaning and exchanges naturalism for transcendentalism. Meaning, according to the resulting account, is the “intended as such”. The irreality of meaning results from what I term the ‘higher visibility’ of intentionality. I argue that the mind-body gap can be locally closed in a non-metaphysical manner as the result of reflection upon empirical biological investigations. Sign-free biosemantics uncovers the meanings for the organism that are implicit in biological research, while transcendental phenomenology analyses the experiences that biologists undergo when associating the physical with the biological level, while at the same time also analysing the very framework within which they work. Meanwhile, biosemiotics frees phenomenology from its methodological limitations, and the two domains establish mutual constraints in a more radical form than neurophenomenology. (shrink)

It remains at best controversial to claim, non-figuratively, that plants are cognitive agents. At the same time, it is taken as trivially true that many animals are cognitive agents, arguably through an implicit or explicit appeal to natural science. Yet, any given definition of cognition implicates at least some further processes, such as perception, action, memory, and learning, which must be observed either behaviorally, psychologically, neuronally, or otherwise physiologically. Crucially, however, for such observations to be intelligible, they must be counted (...) as evidence for some model. These models in turn point to homologies of physiology and behavior that facilitate the attribution of cognition to some non-human animals. But, if one is dealing with a model of animal cognition, it is tautological that only animals can provide evidence, and absurd to claim that plants can. The more substantive claim that, given a general model of cognition, only animals but not plants can provide evidence, must be evaluated on its merits. As evidence mounts that plants meet established criteria of cognition, from physiology to behavior, they continue to be denied entry into the cognitive club. We trace this exclusionary tendency back to Aristotle, and attempt to counter it by drawing on the philosophy of modelling and a range of findings from plant science. Our argument illustrates how a difference in degree between plant and animals is typically mistaken for a difference in kind. (shrink)

This article examines the multi-dimensions of bodily self-consciousness. It explains the distinction between the self-as-subject and the self-as-object and argues that each act of consciousness is adequately characterized by two modes of givenness. These are the intentional mode of givenness by which the subject is conscious of intentional objects and the subjective mode by which the subject is conscious of intentional objects as experienced by him. It clarifies the relationship of these modes of givenness to the transitivity and non-transitivity of (...) self-consciousness. (shrink)

Diversity is an undeniable fact of nature, and there is now evidence that nature did not stop generating diversity just before “designing” the human brain :15,468–15,473. https://doi.org/10.1073/pnas.1509654112, 2015). If neurodiversity is a fact of nature, what about neurodivergence? Although the terms “neurodiversity” and “neurodivergence” are sometimes used interchangeably, this is, we believe, a mistake: “neurodiversity” is a term of inclusion whereas “neurodivergence” is a term of exclusion. To make the difference clear, note that everyone can be said to be neurodiverse, (...) but that it is almost impossible for everyone to be neurodivergent. Neurodivergence is, we claim here, a fact of society. Neurodivergent individuals are those whose cognitive profile diverges from an established cognitive norm, a norm that is not an objective statistical fact of human neurological functioning but a standard established and maintained by socio-political processes. In this paper, we describe the socio-political mechanisms that build neurodivergence out of neurodiversity which, inspired by Mihai :395–416. https://doi.org/10.1057/s41296-017-0186-z, 2018), we call “epistemic and cognitive marginalization”. First, we extend the traditional concept of neurodiversity, which we believe too closely tied to a neuroreductionist conception of cognition, to that of “extended neurodiversity,” thereby viewing neurodiversity through the lens of 4E cognition. Considering that human cognition depends on epistemic resources, both for their construction and their online dynamic expression, we hypothesize that the differential access to epistemic resources in society, a form of epistemic injustice, is an overlooked mechanism that turns neurodiversity into neurodivergence. In doing so, we shed light on a type of epistemic injustice that might be missing from the epistemic injustice literature: cognitive injustices. (shrink)

Enactivism has influentially argued that the traditional intellectualist ‘act-content’ model of intentionality is insufficient both phenomenologically and naturalistically, and minds are built from world-involving bodily habits – thus, knowledge should be regarded as more of a skilled performance than an informational encoding. Radical enactivists have assumed that this insight must entail non-representationalism concerning at least basic minds. But what if it could be shown that representation is itself a form of skilled performance? I sketch the outline of such an account (...) from the perspective of Peirce’s pragmatist semiotics, which theorises signs as habits of associating specific cues with appropriate acts and schemas of ensuing experience. Within this framework, I argue, a naturalistic account of propositional structure can be constructed which transcends the symbolic – and in some instances even the linguistic – sphere, and offers new insights regarding the Information Processing Challenge, and the Hard Problem of Content. (shrink)

Embodied, embedded, enactive, and extended theorists do not typically focus on the ontological frameworks in which they develop their theories. One exception is 4E theories that embrace New Mechanism. In this paper, we endorse the New Mechanist’s general turn to ontology, but argue that their ontology is not the best on the market for 4E theories. Instead, we advocate for a different ontology: causal powers realism. Causal powers realism posits that psychological manifestations are the product of mental powers, and that (...) mental powers are empirically-discoverable features of individuals that account for the causal work those individuals do. We contend that causal powers realism provides a unifying framework for the central commitments of 4E theories, as well as additional resources for theorizing in a 4E framework. And while New Mechanism offers some of these resources as well, we argue that causal powers realism is ultimately the better of the two. (shrink)

Big historians are attempting to construct a general holistic narrative of human origins enabling an approach to studying the emergence of complexity, the relation between evolutionary processes, and the modern context of human experience and actions. In this paper I attempt to explore the past and future of cosmic evolution within a big historical foundation characterized by physical, biological, and cultural eras of change. From this analysis I offer a model of the human future that includes an addition and/or reinterpretation (...) of technological singularity theory with a new theory of biocultural evolution focused on the potential birth of technological life: the theory of atechnogenesis. Furthermore, I explore the potential deep futures of technological life and extrapolate towards two hypothetical versions of an ‘Omega Civilization’: expansion and compression. (shrink)

It has been argued that Extended Cognition (EXT), a recently much discussed framework in the philosophy of cognition, would serve as the theoretical basis to account for the impact of Brain Computer Interfaces (BCI) on the self and life of patients with Locked-in Syndrome (LIS). In this paper I will argue that this claim is unsubstantiated, EXT is not the appropriate theoretical background for understanding the role of BCI in LIS. I will critically assess what a theory of the extended (...) self would comprise and provide a list of desiderata for a theory of self that EXT fails to accommodate for. There is, however, an alternative framework in Cognitive Science, Enactivism, which entails the basis for an account of self that is able to accommodate for these desiderata. I will outline some first steps towards an Enactive approach to the self, suggesting that the self could be considered as a form of human autonomy. Understanding the self from an enactive point of view will allow to shed new light on the questions of whether and how BCIs affect or change the selves of patients with LIS. (shrink)

Embodied approaches in cognitive science hold that the body is crucial for cognition. What this claim amounts to, however, still remains unclear. This paper contributes to its clarification by confronting three ways of understanding embodiment—the sensorimotor approach, extended cognition and enactivism—with Locked-in syndrome. LIS is a case of severe global paralysis in which patients are unable to move and yet largely remain cognitively intact. We propose that LIS poses a challenge to embodied approaches to cognition requiring them to make explicit (...) the notion of embodiment they defend and its role for cognition. We argue that the sensorimotor and the extended functionalist approaches either fall short of accounting for cognition in LIS from an embodied perspective or do it too broadly by relegating the body only to a historical role. Enactivism conceives of the body as autonomous system and of cognition as sense-making. From this perspective embodiment is not equated with bodily movement but with forms of agency that do not disappear with body paralysis. Enactivism offers a clarifying perspective on embodiment and thus currently appears to be the framework in embodied cognition best suited to address the challenge posed by LIS. (shrink)

This paper looks to phenomenology and enactive cognition in order to shed light on the self and sense of self of patients with locked-in syndrome. It critically discusses the concept of the minimal self, both in its phenomenological and ontological dimension. Ontologically speaking, the self is considered to be equal to a person’s sensorimotor embodiment. This bodily self also grounds the minimal sense of self as being a distinct experiential subject. The view from the minimal bodily self presupposes that sociality (...) comes after the self, or that in other words, the essence of self remains independent of our social interactions and relations. In this paper, I rely on the idea of enactive autonomy and Heidegger’s and Merleau-Ponty’s views of human existence as primordially social, to argue for the contrary. The self is fundamentally relational and this is also reflected at the level of the subjective experience of being a self. I indicate how a strong relational view of selfhood can serve as a preliminary heuristic to make sense of the situation of the patient with LIS and conclude with some practical implications concerning patient autonomy, our ethical responsibility toward the patient, and the possibilities for improving the life of patients with LIS. (shrink)

The paper discusses two recent approaches to schizophrenia, a phenomenological and a neuroscientific approach, illustrating how new directions in philosophy and cognitive science can elaborate accounts of psychopathologies of the self. It is argued that the notion of the minimal and bodily self underlying these approaches is still limited since it downplays the relevance of social interactions and relations for the formation of a coherent sense of self. These approaches also illustrate that we still lack an account of how 1st (...) and 3rd person observations can fruitfully go together in an embodied account of disorders of the self. Two concepts from enactive cognitive science are introduced, the notions of autonomy and sense-making. Based on these, a new proposal for an enactive approach to psychopathologies of the self is outlined that integrates 1st and 3rd person perspectives, while strongly emphasising the role of social interactions in the formation of self. It is shown how the enactive framework might serve as a basis for an alternative understanding of disorders of the self such as schizophrenia, as a particular form of socially constituted self-organisation. (shrink)

REVIEW ESSAY The minimal self needs a social update Self and other: Exploring subjectivity, empathy, and shame, by Dan Zahavi, Oxford, Oxford University Press, 2015, 304 pp.

In “The Child’s Relations with Others,” Merleau-Ponty argues that certain early experiences are jointly owned in that they are numerically single experiences that are nevertheless given to more than one subject (e.g., the infant and caregiver). Call this the “joint ownership thesis” (JT). Drawing upon both Merleau-Ponty’s phenomenological analysis, as well as studies of exogenous attention and mutual affect regulation in developmental psychology, I motivate the plausibility of JT. I argue that the phenomenological structure of some early infant–caregiver dyadic exchanges (...) is best described as involving joint subjects. From birth, some experiences are constitutively social in that certain phenomenal states, such as the positive emotions that arise within these early exchanges, are jointly owned. Along the way, I consider a possible objection. I conclude by considering the explanatory significance of adopting JT. (shrink)

The present article discusses shared epistemological characteristics of two distinct areas of research: the field of first-person inquiry and the field of quantum mechanics. We outline certain philosophical challenges that arise in each of the two lines of inquiry, and point towards the central similarity of their observational situation: the impossibility of disregarding the interrelatedness of the observed phenomena with the act of observation. We argue that this observational feature delineates a specific category of research that we call the non-trivial (...) domain. Unlike the trivial domain, non-trivial research cannot assume the view from nowhere on which the observed phenomena could be regarded as existing independently of the process of observation. Presenting first-person inquiry and quantum mechanics as two of its examples, we show that non-trivial research violates several fundamental observational presuppositions of the trivial domain, exemplified in the principles of classical physics. Drawing on Niels Bohr’s philosophy of quantum mechanics and the constructivist notion of enaction, we stress the constructive, participatory, and irreversible nature of observation in the non-trivial domain. We discuss the possibility of developing a non-representationalist epistemology of the non-trivial, and consider the implications of our discussion for research in the non-trivial domain, as well as for the general understanding of the scientific inquiry. (shrink)

Hutto and Myin famously argue that basic minds are not contentful and content exists only as far as it is scaffolded with social and linguistic practices. This view, however, rests on a troublesome distinction between basic and scaffolded minds. Since Hutto and Myin have to account for language purely in terms of joint action guidance, there is no reason why simpler communication systems, such as cellular signaling pathways, should not give rise to scaffolded content as well. This conclusion remains valid (...) even if one rejects the view of language as mediated through public symbols and embraces global antirepresentationalism. Content evolves spontaneously in complex regulatory systems, such as human, animal, and cellular communication. (shrink)

Various theories suggest conscious phenomena are based exclusively on brain activity, while others regard them as a result of the interaction between embodied agents and their environment. In this paper, I will consider whether this divergence entails the acceptance of the fact that different theories can be applied in different scales (as in the case of physics), or if they are reconcilable. I will suggest that investigating how the term representation is used can reveal some hints, building upon which we (...) can bridge the gulf between the two poles in the long run. In my argumentation I will rely on some earlier philosophical insights, such as those of Descartes, James, Wittgenstein and Merleau-Ponty, as well as research based on global workspace theory, and the conceptions of embodied and enacted cognition. I will suggest that within a wider horizon of investigation, the ambiguity as regards the term representation will decrease. (shrink)

A perennial issue in contemporary philosophy is the question of how, in Wilfrid Sellars’ terms, categories of the ‘manifest image’ relate to those of the ‘scientific image’. A widespread kind of naturalism assumes that the categories of science have a certain kind of ontological priority and that other categories (meaning, mind, morality and so on) have to be somehow placed or located in the world of science to be fully vindicated. Huw Price has argued in several papers that if one (...) gives up a view of how language functions he calls ‘representationalism’ then this way of understanding placement problems—object naturalism—necessarily lapses. Price argues that in foregoing representationalism and embracing semantic deflationism we should remain naturalists, but subject naturalists, seeking to understand the function our different discourses play in our lives as natural beings: the project of global expressivism. This argument has recently been challenged by several authors who argue that object naturalism can coherently and rationally be pursued within a semantic deflationist framework. I will argue that these objections to Price’s view are all ultimately unconvincing given a wide enough purview of the dialectic. The viability and coherence of global expressivism itself, and whether it is the only possible form of subject naturalism, are briefly addressed in conclusion. (shrink)

In everyday life, situations in which we act adequately yet entirely without deliberation are ubiquitous. We use the term “situated normativity” for the normative aspect of embodied cognition in skillful action. Wittgenstein’s notion of “directed discontent” refers to a context-sensitive reaction of appreciation in skillful action. Extending this notion from the domain of expertise to that of adequate everyday action, we examine phenomenologically the question of what happens when skilled individuals act correctly with instinctive ease. This question invites exploratory contributions (...) from a variety of perspectives complementary to the philosophical/ phenomenological one, including cognitive neuroscience, neurodynamics and psychology. Along such lines we try to make the normative aspect of adequate immediate action better accessible to empirical research. After introducing the idea that “valence” is a forerunner of directed discontent, we propose to make progress on this by first pursuing a more restricted exploratory question, namely, ‘what happens in the first few hundred milliseconds of the development of directed discontent?’. (shrink)

The smooth integration of the natural sciences with everyday lived experience is an important ambition of radical embodied cognitive science. In this paper we start from Koffka’s recommendation in his Principles of Gestalt Psychology that to realize this ambition psychology should be a “science of molar behaviour”. Molar behavior refers to the purposeful behaviour of the whole organism directed at an environment that is meaningfully structured for the animal. Koffka made a sharp distinction between the “behavioural environment” and the “geographical (...) environment”. We show how this distinction picks out the difference between the environment as perceived by an individual organism, and the shared publicly available environment. The ecological psychologist James Gibson was later critical of Koffka for inserting a private phenomenal reality in between animals and the shared environment. Gibson tried to make do with just the concept of affordances in his explanation of molar behaviour. We argue however that psychology as a science of molar behaviour will need to make appeal both to the concepts of shared publicly available affordances, and of the multiplicity of relevant affordances that invite an individual to act. A version of Koffka’s distinction between the two environments remains alive today in a distinction we have made between the field and landscape of affordances. Having distinguished the two environments, we go on to provide an account of how the two environments are related. Koffka suggested that the behavioural environment forms out of the causal interaction of the individual with a pre-existing, ready-made geographical environment. We argue that such an account of the relation between the two environments fails to do justice to the complex entanglement of the social with the material aspects of the geographical environment. To better account for this sociomaterial reality of the geographical environment, we propose a process-perspective on our distinction between the landscape and field of affordances. While the two environments can be conceptually distinguished, we argue they should also be viewed as standing in a relation of reciprocal and mutual dependence. (shrink)

There is substantial disagreement among philosophers of embodied cognitive science about the meaning of embodiment. In what follows, I describe three different views that can be found in the current literature. I show how this debate centers around the question of whether the science of embodied cognition can retain the computer theory of mind. One view, which I will label body functionalism, takes the body to play the functional role of linking external resources for problem solving with internal biological machinery. (...) Embodiment is thus understood in terms of the role the body plays in supporting the computational circuits that realize cognition. Body enactivism argues by contrast that no computational account of cognition can account for the role of commonsense knowledge in our everyday practical engagement with the world. I will attempt a reconciliation of these seemingly opposed views. (shrink)

According to the free energy principle biological agents resist a tendency to disorder in their interactions with a dynamically changing environment by keeping themselves in sensory and physiological states that are expected given their embodiment and the niche they inhabit :127–138, 2010. doi: 10.1038/nrn2787). Why would a biological agent that aims at minimising uncertainty in its encounters with the world ever be motivated to seek out novelty? Novelty for such an agent would arrive in the form of sensory and physiological (...) states that are unexpected. Such an agent ought therefore to avoid novel and surprising interactions with the world one might think. Yet humans and many other animals find play and other forms of novelty-seeking and exploration hugely rewarding. How can this be understood in frameworks for studying the mind that emphasise prediction error minimisation? This problem has been taken up in recent research concerned with epistemic action—actions an agent engages in to reduce uncertainty. However that work leaves two questions unanswered, which it is the aim of our paper to address. First, no account has been given yet of why it should feel good to the agent to engage the world playfully and with curiosity. Second an appeal is made to precision-estimation to explain epistemic action, yet it remains unclear how precision-weighting works in action more generally, or active inference. We argue that an answer to both questions may lie in the bodily states of an agent that track the rate at which free energy is being reduced. The recent literature on the predictive brain has connected the valence of emotional experiences to the rate of change in the reduction of prediction error :e1003094, 2013. doi: 10.1371/journal.pcbi.1003094; Van de Cruys, in Metzinger and Wiese Philosophy and predictive processing, vol 24, MIND Group, Frankfurt am Main, 2017. doi: 10.15502/9783958573253). In this literature valenced emotional experiences are hypothesised to be identical with changes in the rate at which prediction error is reduced. Experiences are negatively valenced when overall prediction error increases and are positively valenced when the sum of prediction errors decrease. We offer an ecological-enactive interpretation of the concept of valence and its connection to rate of change of prediction error. We show how rate of change should be understood in terms of embodied states of affordance-related action readiness. We then go on to apply this ecological-enactive account of error dynamics to provide an answer to the first question we have raised: It may explain why it should feel good to an agent to be curious and playful. Our ecological-enactive account also allows us to show how error dynamics may provide an answer to the second question we have raised regarding how precision-weighting works in active inference. An agent that is sensitive to rates of error reduction can tune precision on the fly. We show how this ability to tune precision on the go can allow agents to develop skills for adapting better and better to the unexpected, and search out opportunities for resolving uncertainty and progressing in its learning. (shrink)

According to the free energy principle all living systems aim to minimise free energy in their sensory exchanges with the environment. Processes of free energy minimisation are thus ubiquitous in the biological world. Indeed it has been argued that even plants engage in free energy minimisation. Not all living things however feel alive. How then did the feeling of being alive get started? In line with the arguments of the phenomenologists, I will claim that every feeling must be felt by (...) someone. It must have mineness built into it if it is to feel a particular way. The question I take up in this paper asks how mineness might have arisen out of processes of free energy minimisation, given that many systems that keep themselves alive lack mineness. The hypothesis I develop in this paper is that the life of an organism can be seen as an inferential process. Every living system embodies a probability distribution conditioned on a model of the sensory, physiological, and morphological states that are highly probably given the life it leads and the niche it inhabits. I argue for an ecological and enactive interpretation of free energy. I show how once the life of an organism reaches a certain level of complexity mineness emerges as an intrinsic part of the process of life itself. (shrink)

This paper aims to provide a theoretical framework for explaining the subjective character of pain experience in terms of what we will call ‘embodied predictive processing’. The predictive processing (PP) theory is a family of views that take perception, action, emotion and cognition to all work together in the service of prediction error minimisation. In this paper we propose an embodied perspective on the PP theory we call the ‘embodied predictive processing (EPP) theory. The EPP theory proposes to explain pain (...) in terms of processes distributed across the whole body. The prediction error minimising system that generates pain experience comprises the immune system, the endocrine system, and the autonomic system in continuous causal interaction with pathways spread across the whole neural axis. We will argue that these systems function in a coordinated and coherent manner as a single complex adaptive system to maintain homeostasis. This system, which we refer to as the neural-endocrine-immune (NEI) system, maintains homeostasis through the process of prediction error minimisation. We go on to propose a view of the NEI ensemble as a multiscale nesting of Markov blankets that integrates the smallest scale of the cell to the largest scale of the embodied person in pain. We set out to show how the EPP theory can make sense of how pain experience could be neurobiologically constituted. We take it to be a constraint on the adequacy of a scientific explanation of subjectivity of pain experience that it makes it intelligible how pain can simultaneously be a local sensing of the body, and, at the same time, a more global, all-encompassing attitude towards the environment. Our aim in what follows is to show how the EPP theory can meet this constraint. (shrink)

In addition to active wake, emotions are generated and experienced in a variety of functionally different states such as those of sleep, during which external stimulation and cognitive control are lacking. The neural basis of emotions can be specified by regarding the multitude of emotion-related brain states, as well as the distinct neuro- and psychodynamic stages (generation and regulation) of emotional experience.

This paper examines the application of the mutual manipulability criterion as a way to demarcate constituents of cognitive systems from resources having a mere causal influence on cognitive systems. In particular, it is argued that on at least one interpretation of the mutual manipulability criterion, the criterion is inadequate because the criterion is conceptualized as identifying synchronic dependence between higher and lower ‘levels’ in mechanisms. It is argued that there is a second articulation of the mutual manipulability criterion available, and (...) that it should be preferred for at least two reasons. The first is that the criterion of mutual manipulability is an instance of continuous reciprocal causation. The second is that it has implications for how to understand this distinction between causation and constitution. It is shown that when considering dynamic systems, continuous reciprocal causation - ubiquitous in dynamical systems - is a form of constitutive causality, which entails that causal factors may, in the right circumstances, by genuine constitutive factors of cognition. This notion of constitutive causality lends support to conceiving of the mutual manipulability criterion as a genuine demarcation principle in the debate over the boundaries of mind. (shrink)

Philosophical accounts of the constitution relation have been explicated in terms of synchronic relations between higher‐ and lower‐level entities. Such accounts, I argue, are temporally austere or impoverished, and are consequently unable to make sense of the diachronic and dynamic character of constitution in dynamical systems generally and dynamically extended cognitive processes in particular. In this paper, my target domain is extended cognition based on insights from nonlinear dynamics. Contrariwise to the mainstream literature in both analytical metaphysics and extended cognition, (...) I develop a nonstandard, alternative conception of constitution, which I call “diachronic process constitution”. It will be argued that only a diachronic and dynamical conception of constitution is consistent with the nature of constitution in distributed cognitive processes. (shrink)

This paper starts by considering an argument for thinking that predictive processing (PP) is representational. This argument suggests that the Kullback–Leibler (KL)-divergence provides an accessible measure of misrepresentation, and therefore, a measure of representational content in hierarchical Bayesian inference. The paper then argues that while the KL-divergence is a measure of information, it does not establish a sufficient measure of representational content. We argue that this follows from the fact that the KL-divergence is a measure of relative entropy, which can (...) be shown to be the same as covariance (through a set of additional steps). It is well known that facts about covariance do not entail facts about representational content. So there is no reason to think that the KL-divergence is a measure of (mis-)representational content. This paper thus provides an enactive, non-representational account of Bayesian belief optimisation in hierarchical PP. (shrink)

In this paper, we offer reasons to justify the explanatory credentials of dynamical modeling in the context of the metaplasticity thesis, located within a larger grouping of views known as 4E Cognition. Our focus is on showing that dynamicism is consistent with interventionism, and therefore with a difference-making account at the scale of system topologies that makes sui generis explanatory differences to the overall behavior of a cognitive system. In so doing, we provide a general overview of the interventionist approach. (...) We then argue that recent mechanistic attempts at reducing dynamical modeling to a merely descriptive enterprise fail given that the explanatory standard in dynamical modeling can be shown to rest on interventionism. We conclude that dynamical modeling captures features of nested and developmentally plastic cognitive systems that cannot be explained by appeal to underlying mechanisms alone. (shrink)

A recent paradigm shift in music research has allowed scholars to examine the macro- and micro-processes taking place within musical performance and underlying cognitive processes. Tying in with phenomenological theories of embodied perception and cognition, this paper focuses on bodily musical activity relevant to the acquisition of instrumental musical skills—the process of learning music. Dynamic interaction with musical instruments, accompanied by the interplay of action and passion, involves body image and body schema, whose status oscillates in different phases of the (...) acquisition of instrumental musical skills; this interaction allows humans to direct attention from their bodily states—the proximal—to the quality of musical sounds and a unity of musical experience—the distal. It is thus argued that shaping music by means of playing a musical instrument can be conceived of as an embodied process, of understanding the forms of one’s own experience as related to the musical world that is created by one’s bodily activity. (shrink)

The hard problem of consciousness lies in explaining what constitutes the subjectivity of consciousness. I argue that significant headway can be made on the problem from an embodied mind view, and particularly if we turn to William James’ theory of emotions. The challenge is one of explaining how bodily subjectivity arises from biological processes. I argue that the solution to this problem lies in our sense of interoception, and James’ theory which suggests emotional feelings are the cascade of changing bodily (...) states. Through James’ account, I show how the biological body can give rise to a bodily subjectivity in experiential consciousness, and thus move towards a solution of the hard problem. (shrink)

It remains a standing problem how and why the first nervous systems evolved. Molecular and genomic information is now rapidly accumulating but the macroscopic organization and functioning of early nervous systems remains unclear. To explore potential evolutionary options, a coordination centered view is discussed that diverges from a standard input–output view on early nervous systems. The scenario involved, the skin brain thesis, stresses the need to coordinate muscle-based motility at a very early stage. This paper addresses how this scenario with (...) its focus on coordination also deals with sensory aspects. It will be argued that the neural structure required to coordinate extensive sheets of contractile tissue for motility provides the starting point for a new multicellular organized form of sensing. Moving a body by muscle contraction provides the basis for a multicellular organization that is sensitive to external surface structure at the scale of the animal body. Instead of thinking about early nervous systems as being connected to the environment merely through input and output, the implication developed here is that early nervous systems provide the foundation for a highly specific animal sensorimotor organization in which neural activity directly reflects bodily and environmental spatiotemporal structure. While the SBT diverges from the input–output view, it is closely linked to and supported by ongoing work on embodied approaches to intelligence to which it adds a new interpretation of animal embodiment and sensorimotor organization. (shrink)

This paper criticizes the role of intuition-based ascriptions of cognition that are closely related to the ascription of mind. This practice hinders the explication of a clear and stable target domain for the cognitive sciences. To move forward, the proposal is to cut the notion of cognition free from such ascriptions and the intuition-based judgments that drive them. Instead, cognition is reinterpreted and developed as a scientific concept that is tied to a material domain of research. In this reading, cognition (...) becomes a changeable theoretical concept that can and must be adapted to the findings within this target domain. Taking humans as the best-established existing example of the relevant material target domain, this central case is extended to include all living systems. To clarify what it is about living systems that warrants their role as cognitive target domain, the new concept of cobolism is introduced as a complement to metabolism. Cobolism refers to the systematic ways in which each living system encompasses structures, processes and external events that maintain the fundamental metabolic processes that constitute the core of each living system. Cobolism is perfectly general, applies to bacterial and human cases alike, and provides a general format to describe wildly different cognitive organizations. It provides a clear target for the cognitive sciences to work on, turning them into what we can call the cognitive life sciences. (shrink)

Approaches to the naturalization of phenomenology usually understand naturalization as a matter of rendering continuous the methods, epistemologies, and ontologies of phenomenological and natural scientific inquiry. Presupposed in this statement of the problematic, however, is that there is an original discontinuity, a rupture between phenomenology and the natural sciences that must be remedied. I propose that this way of thinking about the issue is rooted in a simplistic understanding of the phenomenological reduction that entails certain assumptions about the subject matter (...) of phenomenology and its relationship to the natural sciences. By contrast, Merleau‐Ponty's first work, The Structure of Behavior, presents a radically different approach to the phenomenological reduction, one that traverses the natural sciences and integrates them into phenomenology from the outset. I outline the argument for this position in The Structure of Behavior and then discuss consequences for current methodological issues surrounding the naturalization of phenomenology, focusing on the relationship between empirical sciences of mind, phenomenological psychology, and transcendental phenomenology. This novel exegesis of Merleau‐Ponty's view on the reduction offers new insight into his oft‐quoted remark that the phenomenological reduction is impossible to complete. (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)