This special issue offers a multidimensional perspective on the recent inquiries into knowledge representation. Multidimensionality exposes the complexity of knowledge representation and helps distinguish between different approaches and research tools. On the one hand, the presented research focuses on the theoretical and empirical aspects of knowledge representation (taking into account cognitive processes and capacities, including linguistic skills needed to generate and express knowledge); on the other, the articles included in the issue discuss the practical discourse, analyzing actions from the point (...) of view of cognitively oriented semantics and the scientific practice broadly understood. The issue consists of five papers that show how certain ideas in the research area of knowledge representation inspired the authors to look for new approaches to modelling concepts and practical reasoning, constructing theory of signs using the tools of data science, and dealing with cognitive artifacts in scientific practice and its dynamics. What these approaches have in common is their attempt at capturing the multidimensionality of knowledge representation in such a way that integrates them. Our goal is to emphasize some innovative aspects of those approaches with respect to the dynamics of knowledge representation in both the cognitive system and scientific practice. (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)

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)

Owing to intensive development of the theory of self-organization of complex systems called also synergetics, profound changes in our notions of time occur. Whereas at the beginning of the 20th century, natural sciences, by picking up the general spirit of Einstein's theory of relativity, consider a geometrization as an ideal, i.e. try to represent time and force interactions through space and the changes of its properties, nowadays, at the beginning of the 21st century, time turns to be in the focus (...) of attention. It turns to be possible to represent space through time, because synergetics shows that historical and evolutionary stages of development of a complex structure can be found now, in its present spatial configuration. A whole series of paradoxical notions, such as "the influence of the future upon the present", a "possibility of touching of a rather remote future today", "availability of the past and the future now, in praesenti", "irreversibility and elements of reversibility in the course of evolutionary processes in time", "discrete unites, quanta of time", appear in synergetics. (shrink)

The modern conception of enactive cognition is under discussion from the standpoint concerning the notions of nonlinear dynamics and synergetics. The contribution of Francisco Varela and his precursors is considered. It is shown that the perceptual and mental processes are bound up with the “architecture” of human body and nonlinear and circular connecting links between the subject of cognition and the world constructed by him can be metaphorically called a nonlinear cobweb of cognition. Cognition is an autopoietic activity because it (...) is directed to the search of elements that are missed; it serves to completing integral structures. (shrink)

This article addresses Barthes’s development from a structuralist semiotician towards an affectively responding reader in terms of ‘postrational’ subjectivity. In light of his whole oeuvre, Barthes anticipates the understanding of emotion as an integral part of cognition presented in contemporary social neuroscience. To illustrate Barthes’s growing awareness of the importance of this epistemological move, the article starts from his textual ‘reality effect’ as a critical vehicle of realist representation. It then shifts to his attempt at conceptualising an affective reading which (...) resists the universalising idea of one ideologically determined signified. Barthes’s progress towards embracing the actual reader’s embodied self-feeling is prompted by two conceptual milestones: the obtuse meaning found incinematic stills, and the experience of punctum felt in photos. In light of his lectures in the Collège de France, Barthes substitutes the Husserlian disembodied method of introspection with the Chinese wu-wei as a reading practice. As a result, his Zen-Buddhist concentration on bodily feelings elicited by visual/verbal images becomes a method capable of creating a fruitful link between language and wordless cognition. Finally, the article proposes an idea of the ‘embodied reality effect’ by reading affectively two similar scenes interpreted by the early and late Barthes himself. (shrink)

I argue that the feeling that one is the owner of his or her mental states is not an intrinsic property of those states. Rather, it consists in a contingent relation between consciousness and its intentional objects. As such, there are (a variety of) circumstances, varying in their interpretive clarity, in which this relation can come undone. When this happens, the content of consciousness still is apprehended, but the feeling that the content “belongs to me” no longer is secured. I (...) discuss the implications of a mechanism enabling personal ownership for understanding a variety of clinical syndromes as well normal mental function. (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)

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)

Practices such as mindfulness, introspection, and self-reflection are known to have positive short and long-term effects on health and well-being. However, in today’s modern, fast-paced, technological world tempted by distractions these practices are often hard to access and relate to a broader audience. Consequently, technologies have emerged that mediate personal experiences, which is reflected in the high number of available applications designed to elicit positive changes. These technologies elicit positive changes by bringing users’ attention to the self – from technologies (...) that show representation of quantified personal data, to technologies that provide experiences that guide the user closer in understanding the self. However, while many designs available today are either built to support or are informed by these aforementioned practices, the question remains: how can we most effectively employ different design elements and interaction strategies to support positive change? Moreover, what types of input and output modalities contribute to eliciting positive states? To address these questions, we present here a state of the art scoping review of immersive interactive technologies that serve in a role of a mediator for positive change in users. We performed a literature search using ACM Digital Library, Web of Science, IEEE Xplore, and Design and Applied Arts Index (beginning of literature – January 1, 2018). We retrieved English-language articles for review, and we searched for published and unpublished studies. Risk of bias was assessed with Downs and Black 26-item QAT scale. We included 34 articles as relevant to the literature, and the analysis of the articles resulted in 38 instances of 33 immersive, interactive experiences relating to positive human functioning. Our contribution is threefold: First we provide a scoping review of immersive interactive technologies for positive change; Second, we propose both a framework for future designs of positive interactive technologies and design consideration informed by the comparative analysis of the designs; Third, we provide design considerations for immersive, interactive technologies to elicit positive states and support positive change. (shrink)

Most philosophical accounts of emergence are based on supervenience, with supervenience being an ontologically synchronic relation of determination. This conception of emergence as a relation of supervenience, I will argue, is unable to make sense of the kinds of emergence that are widespread in self-organizing and nonlinear dynamical systems, including distributed cognitive systems. In these dynamical systems, an emergent property is ontological and diachronic.

Philosophical Psychology, Volume 0, Issue 0, Page 1-5, Ahead of Print.

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, I focus on a recent debate in extended cognition known as “cognitive assembly” and how cognitive assembly shares a certain kinship with the special composition question advanced in analytical metaphysics. Both the debate about cognitive assembly and the special composition question ask about the circumstances under which entities (broadly construed) compose or assemble another entity. The paper argues for two points. The first point is that insofar as the metaphysics of composition presupposes that composition is a synchronic (...) relation of dependence, then that presupposition is inconsistent with the temporal dynamics inherent in the process of cognitive assembly. The second point is that by developing a diachronic or temporally dynamic ontology for understanding the phenomenon of cognitive assembly, this lends support for a third wave of extended cognition. (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)

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)

As the artificial intelligence of computers grows ever-more sophisticated and continues to surpass the capacities of human minds in many ways, people are forced to question alleged ontological categories that separate humans from machines. As we are entering the world which is populated by non-enhanced and enhanced humans, cyborgs, robots, androids, avatars, and clones among them, the desire for evolutionary mastery of the natural world has taken on the two main directions: merging with machines in disembodied forms or embodied forms. (...) As a path to breaking past the discontinuity between humans and machines and enter into a world beyond the “fourth” discontinuity, machines are viewed as an evolutionary step toward the “perfection” or “immortality” of humans. However, this popular, instrumental views of machines, stemming from the existential death anxiety and the hope for transcending mortality, reveals the karmic dilemma of desiring or grasping something. We shall discuss the possibility that machines can present, ultimately, a revolutionary step rather than an evolutionary step toward understanding “who we are.” The path toward a continuity with machines lies not in our desire for merging with the robots, but in recognizing the arbitrary nature of all such identity categories. This radical understanding of the self-identity can be seen as a facet of enlightened experience. (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)

This paper offers theoretical explanations for why “guided touch” or manual touch with verbal communication can be an effective way of treating the body and the mind. The active inference theory suggests that chronic pain and emotional disorders can be attributed to distorted and exaggerated patterns of interoceptive and proprioceptive inference. We propose that the nature of active inference is abductive. As such, to rectify aberrant active inference processes, we should change the “Rule” of abduction, or the “prior beliefs” entailed (...) by a patient’s generative model. This means pre-existing generative models should be replaced with new models. To facilitate such replacement—or updating—the present treatment proposes that we should weaken prior beliefs, especially the one at the top level of hierarchical generative models, thereby altering the sense of agency, and redeploying attention. Then, a new prior belief can be installed through inner communication along with manual touch. The present paper proposes several hypotheses for possible experimental studies. If touch with verbal guidance is proven to be effective, this would demonstrate the relevance of active inference and the implicit prediction model at a behavioral level. Furthermore, it would open new possibilities of employing inner communication interventions, including self-talk training, for a wide range of psychological and physical therapies. (shrink)

It is plausible to think that, in order to actively employ models in their inquiries, scientists should be aware of their existence. The question is especially puzzling for realists in the case of abstract models, since it is not obvious how this is possible. Interestingly, though, this question has drawn little attention in the relevant literature. Perhaps the most obvious choice for a realist is appealing to intuition. In this paper, I argue that if scientific models were abstract entities, one (...) could not be aware of them intuitively. I deploy my argumentation by building on Chudnoff’s elaboration on intuitive awareness. Furthermore, I shortly discuss some other options to which realists could turn in order to address the question of awareness. (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)

The assumption that psychological states and processes are computational in character pervades much of cognitive science, what many call the computational theory of mind. In addition to occupying a central place in cognitive science, the computational theory of mind has also had a second life supporting “individualism”, the view that psychological states should be taxonomized so as to supervene only on the intrinsic, physical properties of individuals. One response to individualism has been to raise the prospect of “wide computational systems”, (...) in which some computational units are instantiated outside the individual. “Wide computationalism” attempts to sever the link between individualism and computational psychology by enlarging the concept of computation. However, in spite of its potential interest to cognitive science, wide computationalism has received little attention in philosophy of mind and cognitive science. This paper aims to revisit the prospect of wide computationalism. It is argued that by appropriating a mechanistic conception of computation wide computationalism can overcome several issues that plague initial formulations. The aim is to show that cognitive science has overlooked an important and viable option in computational psychology. The paper marshals empirical support and responds to possible objections. (shrink)

Predictive processing (PP) and embodied cognition (EC) have emerged as two influential approaches within cognitive science in recent years. Not only have PP and EC been heralded as “revolutions” and “paradigm shifts” but they have motivated a number of new and interesting areas of research. This has prompted some to wonder how compatible the two views might be. This paper looks to weigh in on the issue of PP-EC compatibility. After outlining two recent proposals, I argue that further clarity can (...) be achieved on the issue by considering a model of scientific progress. Specifically, I suggest that Larry Laudan’s “problem solving model” can provide important insights into a number of outstanding challenges that face existing accounts of PP-EC compatibility. I conclude by outlining additional implications of the problem solving model for PP and EC more generally. (shrink)

This paper explores the case of using robots to simulate evolution, in particular the case of Hamilton’s Law. The uses of robots raises several questions that this paper seeks to address. The first concerns the role of the robots in biological research: do they simulate something or do they participate in something? The second question concerns the physicality of the robots: what difference does embodiment make to the role of the robot in these experiments. Thirdly, how do life, embodiment and (...) social behavior relate in contemporary biology and why is it possible for robots to illuminate this relation? These questions are provoked by a strange similarity that has not been noted before: between the problem of simulation in philosophy of science, and Deleuze’s reading of Plato on the relationship of ideas, copies and simulacra. (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)

Cognitive science's basic premises are under attack. In particular, its focus on internal cognitive processes is a target. Intelligence is increasingly interpreted, not as a matter of reclusive thought, but as successful agent-environment interaction. The critics claim that a major reorientation of the field is necessary. However, this will only occur when there is a distinct alternative conceptual framework to replace the old one. Whether or not a serious alternative is provided is not clear. Among the critics there is some (...) consensus, however, that this role could be fulfilled by the concept of a 'behavioral system'. This integrates agent and environment into one encompassing general system. We will discuss two contexts in which the behavioral systems idea is being developed. Autonomous Agents Research is the enterprise of building behavior-based robots. Dynamical Systems Theory provides a mathematical framework well suited for describing the interactions between complex systems. We will conclude that both enterprises provide important contributions to the behavioral systems idea. But neither turns it into a full conceptual alternative which will initiate a major paradigm switch in cognitive science. The concept will need a lot of fleshing out before it can assume that role. (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)

The design process in Kashmiri carpet weaving is a distributed process encompassing a number of actors and artifacts. These include a designer called naqash who creates the design on graphs, and a coder called talim-guru who encodes that design in a specific notation called talim which is deciphered and interpreted by the weavers to weave the design. The technological interventions over the years have influenced these artifacts considerably and triggered major changes in the practice, from heralding profound cognitive accomplishments in (...) manually driven design process causing major alterations in the overall structure of the practice. The recent intervention is by the digital technology: on the one hand, it has brought precision and speedy processing in the design process, and on the other, it has eliminated some of the crucial actors from the practice. This paper, which forms part of a larger study on the situated and distributed cognitive process in Kashmiri carpet-weaving practice, describes the technological makeover of the design artifacts involved in this practice over the years and their resultant cognitive impact on the design process as well as on the practice. (shrink)

The author recounts some of the early history of what is now known as MBSR, and its relationship to mainstream medicine and the science of the mind/body connection and health. He stresses the importance that MBSR and other mindfulness-based interventions be grounded in a universal dharma understanding that is congruent with Buddhadharma but not constrained by its historical, cultural and religious manifestations associated with its counties of origin and their unique traditions. He locates these developments within an historic confluence of (...) two very different epistemologies encountering each other for the first time, that of science and that of the meditative traditions. The author addresses the ethical ground of MBSR, as well as questions of lineage and of skillful ?languaging? and other means for maximizing the possibility that the value of cultivating mindfulness in the largest sense can be heard and embraced and cultivated in commonsensical and universal ways in secular settings. He directly addresses mindfulness-based instructors on the subject of embodying and drawing forth the essence of the dharma without depending on the vocabulary, texts, and teaching forms of traditional Buddhist environments, even though they are important to know to one degree or another as part of one's own development. The author's perspective is grounded in what the Zen tradition refers to as the one thousand year view. Although it is not stated explicitly in this text, he sees the current interest in mindfulness and its applications as signaling a multi-dimensional emergence of great transformative and liberative promise, one which, if cared for and tended, may give rise to a flourishing on this planet akin to a second, and this time global, Renaissance, for the benefit of all sentient beings and our world. (shrink)

This article examines the imagination by way of various studies in cognitive science. It opens by examining the neural correlates of bodily metaphors. It assumes a basic knowledge of metaphor studies, or the primary finding that has emerged from this field: that large swathes of human conceptualization are structured by bodily relations. I examine the neural correlates of metaphor, concentrating on the relation between the sensory motor cortices and linguistic conceptualization. This discussion, however, leaves many questions unanswered. If it is (...) the case that the sensory motor cortices are appropriated in language acquisition, how does this process occur at the neural level? What neural preconditions exist such that this appropriation is possible? It is with these questions in mind that I will turn my attention to studies of neural plasticity, degeneracy and the mirror neuron activation. Whereas some scholarship in philosophy and cognitive neuroscience has aimed to identify the neurological correlates of consciousness, examining plasticity, degeneracy and activation shifts the discussion away from a study of correlates toward an exploration of the neurological dynamics of thought. This shift seems appropriate if we are to examine the processes of the “imagination.”. (shrink)

Human behavior is an underlying cause for many of the ecological crises faced in the 21st century, and there is no escaping from the fact that widespread behavior change is necessary for socio-ecological systems to take a sustainable turn. Whilst making people and communities behave sustainably is a fundamental objective for environmental policy, behavior change interventions and policies are often implemented from a very limited non-systemic perspective. Environmental policy-makers and psychologists alike often reduce cognition ‘to the brain,’ focusing only to (...) a minor extent on how everyday environments systemically afford pro-environmental behavior. Symptomatic of this are the widely prevalent attitude–action, value–action or knowledge–action gaps, understood in this paper as the gulfs lying between sustainable thinking and behavior due to lack of affordances. I suggest that by adopting a theory of affordances as a guiding heuristic, environmental policy-makers are better equipped to promote policies that translate sustainable thinking into sustainable behavior, often self-reinforcingly, and have better conceptual tools to nudge our socio–ecological system toward a sustainable turn. Affordance theory, which studies the relations between abilities to perceive and act and environmental features, is shown to provide a systemic framework for analyzing environmental policies and the ecology of human behavior. This facilitates the location and activation of leverage points for systemic policy interventions, which can help socio–ecological systems to learn to adapt to more sustainable habits. Affordance theory is presented to be applicable and pertinent to technically all nested levels of socio–ecological systems from the studies of sustainable objects and households to sustainable urban environments, making it an immensely versatile conceptual policy tool. Finally, affordance theory is also discussed from a participatory perspective. Increasing the fit between local thinking and external behavior possibilities entails a deep understanding of tacit and explicit attitudes, values, knowledge as well as physical and social environments, best gained via inclusive and polycentric policy approaches. (shrink)

This article is a comparative study between predictive processing (PP, or predictive coding) and cognitive dissonance (CD) theory. The theory of CD, one of the most influential and extensively studied theories in social psychology, is shown to be highly compatible with recent developments in PP. This is particularly evident in the notion that both theories deal with strategies to reduce perceived error signals. However, reasons exist to update the theory of CD to one of “predictive dissonance.” First, the hierarchical PP (...) framework can be helpful in understanding varying nested levels of CD. If dissonance arises from a cascade of downstream and lateral predictions and consequent prediction errors, dissonance can exist at a multitude of scales, all the way up from sensory perception to higher order cognitions. This helps understand the previously problematic dichotomy between “dissonant cognitive relations” and “dissonant psychological states,” which are part of the same perception-action process while still hierarchically distinct. Second, since PP is action-oriented, it can be read to support recent action-based models of CD. Third, PP can potentially help us understand the recently speculated evolutionary origins of CD. Here, the argument is that responses to CD can instill meta-learning which serves to prevent the overfitting of generative models to ephemeral local conditions. This can increase action-oriented ecological rationality and enhanced capabilities to interact with a rich landscape of affordances. The downside is that in today’s world where social institutions such as science a priori separate noise from signal, some reactions to predictive dissonance might propagate ecologically unsound (underfitted, confirmation-biased) mental models such as climate denialism. (shrink)

This essay attempts to contextualize the importance of Wang Yangming’s 王陽明 philosophy in terms of world philosophy in the manner of Goethe’s innovative plan for “world literature” (Weltliteratur). China has the long history of philosophizing rather than non-philosophy contrary to the glaring and inexcusable misunderstanding of Hegel the Eurocentric universalist or monist. In today’s globalizing world of multicultural pluralism, ethnocentric universalism has become outdated and outmoded. Transversality, which is at once intercultural, interspecific, interdisciplinary, and intersensorial, is a far more befitting (...) response than universality. In this context, what is focused and emphasized in Wang’s world philosophy is mainly fourfold. First, there is the unity or circularity of knowledge and action, that is, knowledge is the beginning of action, and action is the consummation of knowledge. Second, sincerity is the moral soul of Sinism as it is the enabling act of making perform all other virtues, including ren 仁. Third, in Sinism, including Wang’s philosophy, there is no Cartesian dualism in that the mind and the body are inseparable soulmates. Fourth, if ethics is prima philosophia, then geophilosophy is ultima philosophia to sustain and perpetuate all life-forms on earth (geo). (shrink)

In this article, we address the case of self-tracking as a practice in which two meaningful backgrounds play an important role as the spatial dimension of human practices. Using a phenomenological approach, we show how quantification multiplies backgrounds, while at the same time generating data about the user. As a result, we can no longer speak of a unified background of human activity, but of multiple dimensions of this background, which, additionally, is perceived as having no pivotal role in the (...) process, often being hidden, situated beyond human consciousness, or taken for granted. Consequently, the phenomenological experience of the background turns into a hermeneutic practice focused on the interpretation of representations and descriptions. By adopting a phenomenological approach, we show the problems and limitations of quantification of human activities occurring in self-tracking and the theoretical problems associated with the scheme of human-technology relations. (shrink)

This paper argues that cognitive psychology's practice of explaining mental processes in terms which avoid invoking phenomenology, and the person-level self-conception with which it is associated in common sense psychology, leads to a hybrid Cartesian dualism. Because phenomenology is considered to be fundamentally irrelevant in any scientific explanation of the mind, the person-level is regarded as scientifically invisible: it is a ghost-like housing for sub-personal computational cognition. The problem of explaining how the sub-personal and sub-phenomenological machinery of mind is related (...) to person-level experience is as troublesome for cognitive psychology as the problem Descartes faced in explaining how the ghost (the non-corporeal mind) is related to the machine (the material body).This paper outlines the historical roots of cognitive dualism, showing how it has come to recapitulate a number of puzzling conceptual dichotomies that have hindered scientific and philosophical psychology since Kantian constructivism. It then defends the view that cognitive psychology's commitment to the sub-personal explanatory level leads to exaggerated deflationary claims about the explanatory significance of phenomenology, and the personlevel framework. It is argued that phenomenological description must function as a constraint upon, and guide for, theory formation in cognitive psychology (as illustrated in the work of the cognitive neuro-psychologist A.R. Luria). Phenomenology must be brought into a kind of reflective equilibrium with the cognitive and neuro-sciences. (shrink)

Within theoretical and empirical enquiries, many different meanings associated with consciousness have appeared, leaving the term itself quite vague. This makes formulating an abstract and unifying version of the concept of consciousness – the main aim of this article –into an urgent theoretical imperative. It is argued that consciousness, characterized as dually accessible (cognized from the inside and the outside), hierarchically referential (semantically ordered), bodily determined (embedded in the working structures of an organism or conscious system), and useful in action (...) (pragmatically functional), is a graded rather than an all-or-none phenomenon. A gradational approach, however, despite its explanatory advantages, can lead to some counterintuitive consequences and theoretical problems. In most such conceptions consciousness is extended globally (attached to primitive organisms or artificial systems), but also locally (connected to certain lower-level neuronal and bodily processes). For example, according to information integration theory (as introduced recently by Tononi and Koch, 2014), even such simple artificial systems as photodiodes possess miniscule amounts of consciousness. The major challenge for this article, then, is to establish reasonable, empirically justified constraints on how extended the range of a graded consciousness could be. It is argued that conscious systems are limited globally by the ability to individuate information (where individuated information is understood as evolutionarily embedded, socially altered, and private), whereas local limitations should be determined on the basis of a hypothesis about the action-oriented nature of the processes that select states of consciousness. Using these constraints, an abstract concept of consciousness is arrived at, hopefully contributing to a more unified state of play within consciousness studies itself. (shrink)

On the stage of the religion-and-science dialogue, Buddhism, especially Tibetan Buddhism, is a late arrival. However, thanks primarily to the long-standing personal interest of the Dalai Lama, the Tibetan tradition he represents has come to engage deeply with various disciplines of modern science. This essay follows the active engagement that has occurred particularly in the form of the biannual Mind and Life dialogues between the Dalai Lama and scientists. From the perspective of an active participant, I present the careful deliberations (...) that ensure constructive parameters for these dialogues so that no one side can exert a hegemonic voice. I explore the challenges that are likely to confront the Buddhist side from its encounter with science, particularly with respect to its worldview. I identify specific areas where the two sides can and do engage in concrete collaboration, especially with respect to investigating healthy qualities of the mind and the effects of conscious mental training for attention and emotion regulation. Finally, I explore the question of the possible impact of this dialogue on modern science. (shrink)

In this paper I analyze constitution embodiment, a particular conception of embodiment. Proponents of constitution embodiment claim that the body is a condition of the constitution of entities. Constitution embodiment is popular with phenomenologically-inspired Embodied Cognition, including research projects such as Enactivism and Radical Embodied Cognitive Science. Unfortunately, PEC’s use of constitution embodiment is neither clear nor coherent; in particular, PEC uses the concept of constitution embodiment so that a major inconsistency is entailed. PEC conceives of the body in a (...) transcendental sense as a condition of the constitution of entities, and, in an ontic sense, as a scientifically describable entity. Yet, a condition of the constitution of entities cannot be itself an entity—rather, it is the very condition of the possibility of an entity. This inconsistency entails further problems, among them PEC’s misguided focus on the location of the embodied mind. In order to correct these mistakes, I develop a conception of constitution embodiment based on the work of Heidegger, Husserl and to a lesser degree Merleau-Ponty. This has two purposes. First, it provides the conceptual groundwork to secure the status of PEC as a consistent and coherent research project and to clarify PEC’s conception of the relationship between phenomenology and the sciences. In that spirit, my approach provides further guidelines for fruitful research alliances between PEC and other research programs such as Grounded Cognition and identifies current research alliances, such as those with Radical Enactivism, as undesirable. Second, my account provides an elaborate concept of constitution embodiment that can function as the basis for more sophisticated work in the future. (shrink)