Deafferented subjects, while lacking proprioceptive awareness of much of their bodies, are nevertheless able to use their bodies in basic action. Sustained visual contact with the body parts of which they are no longer proprioceptively aware enables them to move these parts in a controlled way. This might be taken to straightforwardly show that proprioceptive awareness is inessential to bodily action. I, however, argue that this is not the case. Proprioceptive awareness figures essentially in our self-conscious unity as practical subjects. (...) Recognizing this allows us to better understand the nature of the impairment with which deafferented subjects live. (shrink)

I argue for the possibility of a proprioceptive art in addition to, for example, visual or auditory arts, where aspects of some martial arts will serve as examples of that art form. My argument is inspired by a thought of Ted Shawn’s, one of the pioneers of American modern dance: "Dance is the only art wherein we ourselves are the stuff in which it is made.” In a first step, I point out that in some practices of martial arts (in (...) the paper I will introduce “hyongs” & “katas”), we are, too, the stuff these performances are made of. Second, I show that we, as martial arts practitioners, are not in the first place visual or auditorial observers (as common in painting or music or ballet) but introspective, proprioceptive perceivers of our bodies and their movements. (As a corollary we get that we are, in such a case, necessarily our exclusive audience.) In an third crucial step, I show that the martial arts practices referred to, hyongs & katas, and especially the proprioceptive aspects thereof, can indeed count as art. Thus, proprioceptive art is possible because some practices of some martial arts are actual existing examples of that art form. (shrink)

Proprioception, a sense of bodily position and movement, is rarely the focus of conscious experience. If we are ordinarily conscious of proprioception, we seem only peripherally so. Thus, evidence that proprioception is present in the periphery of at least some conscious experiences seems to be good evidence that conscious experience is fairly rich. Anosognosia for paralysis is a denial of paralysis of one's limbs, usually in the wake of brain damage from stroke. Because anosognosic patients overlook their (...) paralysis, anosognosia seems be a counter-example to the claim that proprioception exists in the periphery of conscious experience. However, careful consideration of the data shows that anosognosia makes a poor counterexample to a rich theory of consciousness. Thus, we retain reason to believe that proprioception exists in the periphery of conscious experience, and so to conclude that conscious experience is relatively rich. (shrink)

Philosophy with children often focuses on abstract reasoning skills, but as David Bohm points out the “entire process of mind” consists of our abstract thought as well as our “tacit, concrete process of thought.” Philosophy with children should address the “entire process of mind.” Our tacit, concrete process of thought refers to the process of thought that involves our actions such as the process of thought that goes into riding a bicycle. Bohm contends that we need to develop an awareness (...) or proprioception of thinking as well. When Socrates enters into dialogue with his interlocutors, he shows the limitations of purely abstract thought by leading them to admit that they really “don’t know.” But, of course, they know. We know what bravery is or what love is, even though we can never “explain” these concepts in abstract terms. Life has taught us through experience what these concepts mean and we have developed an understanding of them. We can recognize when a person acts bravely. This is where I see the link between our tacit, concrete process of thought and emotional intelligence. We need emotional intelligence to learn how to be brave, to learn how to love, and be just in the way we act in the world. Knowing what justice is abstractly does not make us act justly. We have to develop awareness of our actions in order to develop the skills necessary to act the part. This is also where emotional intelligence comes in. In the bulletin of the play Romeo and Juliet, director Barry Edelstein wrote the following: “To perform Romeo and Juliet, actors need a series of skills… they must have the emotional and psychological awareness and openness of uncommon depth; they must listen with acuteness, they must possess an imagination of real suppleness and subtlety…” An abstract portrayal would not bring these characters to life. We can surely agree – abstractly – that racism is destructive, but still act racist, without being even slightly aware of it. My contention is that while our abstract sense of racism has evolved, our tacit, concrete knowledge has not, which explains that racism is for the most part still rampant, even though we know abstractly that it is wrong. So how do we educate and develop the awareness of the tacit, concrete knowledge that informs our actions, and develop the emotional intelligence to give a depth of understanding to what we know and believe abstractly. (shrink)

Our thesis is that proprioception is not a sixth sense distinct from the sense of touch, but a part of that tactile (or haptic) sense. The tactile sense is defined as the sense whose direct intentional objects are macroscopic mechanical properties. We first argue (against D. Armstrong, 1962; B. O'Shaughnessy 1989, 1995, 1998 and M. Martin, 1992, 1993,1995) that the two following claims are incompatible : (i) proprioception is a sense distinct from touch; (ii) touch is a bipolar (...) modality, that intrinsically has both a subjective-bodily pole and objective pole. We then argue that the bipolarity of touch should be preferred over the introduction of a sui generis sense of the body. We try to revive Aristotle suggestion according to which the body is the tactile medium (like the air for sight). Since this medium is constantly changing its shape, we need some specific channel of information about its state : proprioception, functionally defined, is that part of touch which informs us about the state of this changing tactile medium. Though muscular and articular receptors are usually dedicated to inform us about the mechanical properties of the tactile media, and the skin receptors about the mechanical properties of the tactile objects, this is not essentially so. In weighting or wielding experiments we access the weight of external objects even when skin sensitivity is absent; in prosthetic touch, the skin receptors play the role usually assigned to muscle and articular receptors, namely to inform us about the mechanical state of the tactile medium. So proprioception, anatomically defined, can play both the role of informing us about the tactile medium, or about the tactile objects. That other sensory modalities also rely on proprioceptive information should be understood in terms of cross-modal dependencies: of sight, hearing, smell, taste...on touch. (shrink)

Autism spectrum disorder is characterised by differences in unimodal and multimodal sensory and proprioceptive processing, with complex biases towards local over global processing. Many of these elements are implicated in versions of the rubber hand illusion, which were therefore studied in high-functioning individuals with ASD and a typically developing control group. Both groups experienced the illusion. A number of differences were found, related to proprioception and sensorimotor processes. The ASD group showed reduced sensitivity to visuotactile-proprioceptive discrepancy but more accurate (...) proprioception. This group also differed on acceleration in subsequent reach trials. Results are discussed in terms of weak top-down integration and precision-accuracy trade-offs. The RHI appears to be a useful tool for investigating multisensory processing in ASD. (shrink)

This paper focuses on creating a paradigm shift; looking at how philosophy for and with children can inform philosophy, instead of having philosophy inform philosophy for and with children. My work in doing philosophy with children has shown me the limitations to trying to understand their way of doing philosophy through the lens of how adults understand philosophy and the influence western philosophy has had on the perception of what kids do when they are involved in philosophical group discussions. The (...) paradigm shift is relationally-based and for this I include the work of Martin Buber and David Bohm. Instead of looking at how we can develop critical thinking skills in children through developing their abstract thinking, I am interested in looking at what Bohm calls the tacit, concrete process of thinking. It’s the thinking that underlies thinking, so to speak. It’s the act of thinking underlying the abstract thinking we usually associate with thinking. In doing philosophy with children, I am interested in focusing on the process of thinking in the process of thinking. (shrink)

Proprioception is usually used in reference to body movement and the self-perception of body movement. Proprius in Latin means “one’s own,” or “self.” It refers to the physical knowledge acquired, say, in the process of doing a particular activity, such as riding a bicycle, for instance. You can be told how to ride a bicycle, and this may be of some help. But in the end, it’s the physical knowledge and not the mere theoretical knowledge that enables you to (...) ride your bike. David Bohm, a world-renowned theoretical physicist, applied this notion of proprioception to the movement of thought, the process of thought. In On Dialogue, he contends that thinking can become aware of its own movement and aware of itself in action: -/- “Proprioception” is a technical term – you could also say “self-perception of thought,” “self-awareness of thought,” or “thought is aware of itself in action.” Whatever terms we use, I am saying: thought should be able to perceive its own movement, be aware of its own movement. In the process of thought there should be the awareness of that movement, of the intention to think, and of the result which the thinking produces. -/- This opens the door to an understanding of thinking as a process like any other physical process, such as riding a bicycle. We usually think of thinking as an abstract process – one of learning abstract knowledge and how to apply that knowledge. And this is what we are primarily taught in school. Unfortunately, some methods used in doing philosophy with children focus too much on strictly developing abstract critical thinking skills. -/- In doing philosophy with children, I am interested in focusing on the process of thinking in the process of thinking. In this way, it is also different from metacognition, which tends to focus on the ability to self-correct in response to the self-assessment toward the completion of a task. (shrink)

The article is a more detailed consideration of the problems that were outlined in the first part of this study, “The Application of the Proprioception of Thinking in Doing Philosophy with Children” (Socium and Power, 2019, no. 4). This time, the author pays attention to the characterization of thinking as a process in the practice of philosophizing with children, justifying the effectiveness of this practice, which forms the awareness of actions and develops emotional intelligence. The author contrasts static abstract (...) thinking with the dynamics of a tacit concrete process of thought. Philosophizing with children in a dialogue form completely engages in the thought process, focuses on the very thinking, which is constantly developing taking into account different points of view, is complicated and deepens the understanding on an emotional level. (shrink)

This paper seeks to extend my recent work on quantum perception (Rosen, 2021) to the phenomenon of quantum entanglement. In the first section, I summarize the earlier work, noting how the conventional approach to observing photons is rooted in an objectivist philosophy that serves as an obstacle to probing the underlying quantum reality. In the summary provided, I bring out the intimate relationship between observer and observed in the quantum world, and the need for a new, proprioceptive mode of observation (...) linked to phenomenological philosophy. The second part of the paper builds on the earlier effort by applying the proprioceptive observation of photons to the phenomenon of entanglement. The basic proposition is that proprioceptive observers of entangled photons may become entangled with each other. I propose an experiment that tests this hypothesis. In concluding, I explore the possibility that a quantum internet of proprioceptively engaged participants could create an ontologically entangled society. (shrink)

Bodily awareness seems to present the body as a topologically connected whole, composed of many parts. In consequence, the source of topological and mereological content of bodily awareness comes into question. In particular, it may be asked whether (a) such content is provided by the bodily sense, i.e., sensory mechanisms which, like proprioception, presents the body “from the inside,” or (b) it is a product of “exteroceptive” elements of bodily awareness, which represents the body “from the outside” in a (...) similar way to that of other physical objects. This paper argues that while passive touch and proprioception are unlikely to present the body as a topological and a mereological whole, such content is likely to be provided by kinesthesis. In consequence, it is plausible that holistic topological and mereological bodily content is present in virtue of certain mechanisms of bodily sense. (shrink)

Sufferers of eating disorders often hold false beliefs about their own body size. Such beliefs appear to violate norms of rationality, being neither grounded by nor responsive to appropriate forms of evidence. I defend the rationality of these beliefs. I argue that they are in fact supported by appropriate evidence, emanating from proprioceptive misperception of bodily boundaries. This argument has far‐reaching implications for the explanation and treatment of eating disorders, as well as debates over the relationship between rationality and human (...) psychology. (shrink)

In recent years, calls have been made to address the relative dearth of qualitative sociological investigation into the sensory dimensions of embodiment, including within physical cultures. This article contributes to a small, innovative and developing literature utilizing sociological phenomenology to examine sensuous embodiment. Drawing upon data from three research projects, here we explore some of the ‘sensuousities’ of ‘intense embodiment’ experiences as a distance-running-woman and a boxing-woman, respectively. Our analysis addresses the relatively unexplored haptic senses, particularly the ‘touch’ of heat. (...) Heat has been argued to constitute a specific sensory mode, a trans-boundary sense. Our findings suggest that ‘lived’ heat, in our own physical-cultural experiences, has highly proprioceptive elements and is experienced as both a form of touch and as a distinct perceptual mode, dependent upon context. Our analysis coheres around two key themes that emerged as salient: (1) warming up, and (2) thermoregulation, which in lived experience were encountered as strongly interwoven. (shrink)

[Significantly updated in Chapter 7 of Awareness and the Substructure of Knowledge] Many have found it plausible that knowledge is a constitutively normative state, i.e. a state that is grounded in the possession of reasons. Many have also found it plausible that certain cases of proprioceptive knowledge, memorial knowledge, and self-evident knowledge are cases of knowledge that are not grounded in the possession of reasons. I refer to these as cases of basic knowledge. The existence of basic knowledge forms a (...) primary objection to the idea that knowledge is a constitutively normative state. In what follows I offer a way through the apparent dilemma of having to choose between either basic knowledge or the normativity of knowledge. The solution involves homing in on a state of awareness (≈non-accidental true representation) that is distinct from knowledge and which in turn grounds the normativity of knowledge in a way that is fully consistent with the existence of basic knowledge. An upshot of this is that externalist theories of knowledge turn out to be fully compatible with the thesis that knowledgeable beliefs are always beliefs that are justified by the reasons one possesses. (shrink)

Recent research has begun to investigate sensory processing in relation to nonclinical variation in traits associated with the autism spectrum disorders (ASD). We propose that existing accounts of autistic perception can be augmented by considering a role for individual differences in top-down expectations for the precision of sensory input, related to the processing of state-dependent levels of uncertainty. We therefore examined ASD-like traits in relation to the rubber-hand illusion: an experimental paradigm that typically elicits crossmodal integration of visual, tactile, and (...) proprioceptive information in an unusual illusory context. Individuals with higher ASD-like traits showed reduced effects of the rubber-hand illusion on perceived arm position and reach-to-grasp movements, compared to individuals with lower ASD-like traits. These differences occurred despite both groups reporting the typical subjective experience of the illusion concerning visuotactile integration and ownership for the rubber hand. Together these results suggest that the integration of proprioceptive information with cues for arm position derived from the illusory context differs between individuals partly in relation to traits associated with ASD. We suggest that the observed differences in sensory integration can be best explained in terms of differing expectations regarding the precision of sensory estimates in contexts that suggest uncertainty. (shrink)

According to the decomposition thesis, perceptual experiences resolve without remainder into their different modality-specific components. Contrary to this view, I argue that certain cases of multisensory integration give rise to experiences representing features of a novel type. Through the coordinated use of bodily awareness—understood here as encompassing both proprioception and kinaesthesis—and the exteroceptive sensory modalities, one becomes perceptually responsive to spatial features whose instances couldn’t be represented by any of the contributing modalities functioning in isolation. I develop an argument (...) for this conclusion focusing on two cases: 3D shape perception in haptic touch and experiencing an object’s egocentric location in crossmodally accessible, environmental space. (shrink)

We enjoy immediate knowledge of our own limbs and bodies. I argue that this knowledge, which is also called proprioception, is a special form of perception, special in that it is, unlike perception by the external senses, at the same time also a form of genuine self-knowledge. The argument has two parts. Negatively, I argue against the view, held by G. E. M. Anscombe and strengthened by John McDowell, that this knowledge, bodily self-knowledge, is non-perceptual. This involves, inter alia, (...) rescuing from McDowell’s attack the very idea of receptive self-knowledge. On the positive side, I develop, by drawing on the work of Brian O’Shaughnessy, a detailed account of bodily self-knowledge as a special form of perception. This account spells out how this special form of perception is epistemologically mediated by sensations of a special class of primary qualities—vital-dynamic sensations as I call them—in one’s limbs. (shrink)

It remains controversial whether touch is a truly spatial sense or not. Many philosophers suggest that, if touch is indeed spatial, it is only through its alliances with exploratory movement, and with proprioception. Here we develop the notion that a minimal yet important form of spatial perception may occur in purely passive touch. We do this by showing that the array of tactile receptive fields in the skin, and appropriately relayed to the cortex, may contain the same basic informational (...) building blocks that a creature navigating around its environment uses to build up a perception of space. We illustrate this point with preliminary evidence that perception of spatiotemporal patterns on the human skin shows some of the same features as spatial navigation in animals. We argue (a) that the receptor array defines a ‘tactile field’, (b) that this field exists in a minimal form in ‘skin space’, logically prior to any transformation into bodily or external spatial coordinates, and (c) that this field supports tactile perception without integration of concurrent proprioceptive or motor information. The basic cognitive elements of space perception may begin at lower levels of neural and perceptual organisation than previously thought. (shrink)

Felix reaches up to catch a high line drive to left field and fires the ball off to Benji at home plate, who then tags the runner trying to score. For Felix to catch the ball and transfer it from his glove to his throwing hand, he needs to have a sense of where his hands are relative to one another and the rest of his body. This sort of information is subconsciously tracked in the body schema (or postural schema), (...) a representation of the current bodily posture that is updated on the basis of proprioceptive inputs. While the existence of the body schema in not in dispute, its origin is. After reviewing the competing proposals, I introduce the conceptual tools needed to move the debate forward and apply them to the question of the extent to which the body schema could be learned from perceptual input in utero. I argue that it could give rise to something recognizable as the body schema, though not quite rising to the level of the mature body schema. After considering the implications for further research on the origins of the body schema, I show how these results apply to other body representations, helping clarify the vexing question of the number, nature, and interactions among body representations in the brain. This theoretical work also promises to advance our understanding and treatment protocols for disorders affecting such body representations (e.g., anorexia nervosa). (shrink)

In the classical Turing test, participants are challenged to tell whether they are interacting with another human being or with a machine. The way the interaction takes place is not direct, but a distant conversation through computer screen messages. Basic forms of interaction are face-to-face and embodied, context-dependent and based on the detection of reciprocal sensorimotor contingencies. Our idea is that interaction detection requires the integration of proprioceptive and interoceptive patterns with sensorimotor patterns, within quite short time lapses, so that (...) they appear as mutually contingent, as reciprocal. In other words, the experience of interaction takes place when sensorimotor patterns are contingent upon one’s own movements, and vice versa. I react to your movement, you react to mine. When I notice both components, I come to experience an interaction. Therefore, we designed a “minimal” Turing test to investigate how much information is required to detect these reciprocal sensorimotor contingencies. Using a new version of the perceptual crossing paradigm, we tested whether participants resorted to interaction detection to tell apart human from machine agents in repeated encounters with these agents. In two studies, we presented participants with movements of a human agent, either online or offline, and movements of a computerized oscillatory agent in three different blocks. In each block, either auditory or audiovisual feedback was provided along each trial. Analysis of participants’ explicit responses and of the implicit information subsumed in the dynamics of their series will reveal evidence that participants use the reciprocal sensorimotor contingencies within short time windows. For a machine to pass this minimal Turing test, it should be able to generate this sort of reciprocal contingencies. (shrink)

According to Greimas, the semiotic square is far more than a heuristic for semantic and literary analysis. It represents the generative “deep structure” of human culture and cognition which “define the fundamental mode of existence of an individual or of a society, and subsequently the conditions of existence of semiotic objects” (Greimas & Rastier 1968: 48). The potential truth of this hypothesis, much less the conditions and implications of taking it seriously (as a truth claim), have received little attention in (...) the literature. In response, this paper traces the history and development of the logical square of opposition from Aristotle to Greimas and beyond, to propose that the relations modelled in these diagrams are embodied relations rooted in gestalt memories of kinesthesia and proprioception from which we derive basic structural awareness of opposition and contrast such as verticality, bilaterality, transversality, markedness and analogy. To make this argument, the paper draws on findings in the phenomenology of movement (Sheets-Johnstone 2011a, 2011b, 2012, Pelkey 2014), recent developments in the analysis of logical opposition (Beziau & Payette 2008), recent scholarship in (post)Greimasian semiotics (Corso 2014, Broden 2000) and prescient insights from Greimas himself (esp. 1968, 1984). The argument of the paper is further supported through a visual and textual content analysis of a popular music video, both to highlight relationships between the semiotic square and mundane cultural ideologies and to show how these relationships might be traced to the marked symmetries of bodily movement. In addition to illustrating the enduring relevance of Greimasean thought, the paper further illustrates the neglected relevance that embodied chiasmus holds for developments in anthropology, linguistics and the other cognitive sciences. (shrink)

The current assessment of behaviors in the inventories to diagnose autism spectrum disorders (ASD) focus on observation and discrete categorizations. Behaviors require movements, yet measurements of physical movements are seldom included. Their inclusion however, could provide an objective characterization of behavior to help unveil interactions between the peripheral and the central nervous systems. Such interactions are critical for the development and maintenance of spontaneous autonomy, self-regulation and voluntary control. At present, current approaches cannot deal with the heterogeneous, dynamic and stochastic (...) nature of development. Accordingly, they leave no avenues for real-time or longitudinal assessments of change in a coping system continuously adapting and developing compensatory mechanisms. We offer a new unifying statistical framework to reveal re-afferent kinesthetic features of the individual with ASD. The new methodology is based on the non-stationary stochastic patterns of minute fluctuations (micro-movements) inherent to our natural actions. Such patterns of behavioral variability provide re-entrant sensory feedback contributing to the autonomous regulation and coordination of the motor output. From an early age, this feedback supports centrally driven volitional control and fluid, flexible transitions between intentional and spontaneous behaviors. We show that in ASD there is a disruption in the maturation of this form of proprioception. Despite this disturbance, each individual has unique adaptive compensatory capabilities that we can unveil and exploit to evoke faster and more accurate decisions. Measuring the kinesthetic re-afference in tandem with stimuli variations we can detect changes in their micro-movements indicative of a more predictive and reliable kinesthetic percept. Our methods address the heterogeneity of ASD with a personalized approach grounded in the inherent sensory-motor abilities that the individual has already developed. (shrink)

Embodied self-reflection goes beyond strictly rational thinking – we are thinking beings after all, for it includes our tacit concrete knowledge, as Michael Polanyi and David Bohm would describe the thinking that is implicit in our abilities to know how to do things such as knowing how to ride a bicycle. Polanyi describes this knowledge as: “[knowing] more than we can tell.” To become aware of the thinking below the surface of rational thinking is very challenging. Yet that is exactly (...) what is required for any kind of self-awareness and self-transformation to take place. To become aware of our own thinking essentially means becoming aware of oneself as a witness to our own thinking in the process of thinking. Bohm understands thinking as a movement and similarly to becoming aware of our physical movements through proprioception, so too can we become aware of our thinking as a movement. Proprioception of thinking implies proprioception of embodied thinking. -/- (Self-)reflection is (self-)examination or (self-)scrutiny is a process that requires the courage to question one’s self and with it the touchstones underlying our identity. This process is a form of parrhesia, for parrhesia is essentially also a form of infinite questioning, and which can also be applied to questioning the self. (shrink)

Observational learning can enhance the acquisition and performance quality of complex motor skills. While an extensive body of research has focused on the benefits of synchronous (i.e., concurrent physical practice) and non-synchronous (i.e., delayed physical practice) observational learning strategies, the question remains as to whether these approaches differentially influence performance outcomes. Accordingly, we investigate the differential outcomes of synchronous and non-synchronous observational training contexts using a novel dance sequence. Using multidimensional cross-recurrence quantification analysis, movement time-series were recorded for novice dancers (...) who either synchronised with (n = 22) or observed and then imitated (n = 20) an expert dancer. Participants performed a 16-count choreographed dance sequence for 20 trials assisted by the expert, followed by one final, unassisted performance trial. Although end-state performance did not significantly differ between synchronous and non-synchronous learners, a significant decline in performance quality from imitation to independent replication was shown for synchronous learners. A non-significant positive trend in performance accuracy was shown for non-synchronous learners. For all participants, better imitative performance across training trials led to better end-state performance, but only for the accuracy (and not timing) of movement reproduction. Collectively, the results suggest that synchronous learners came to rely on a realtime mapping process between visual input from the expert and their own visual and proprioceptive intrinsic feedback, to the detriment of learning. Thus, the act of synchronising alone does not ensure an appropriate training context for advanced sequence learning. (shrink)

It is common to distinguish between “holist” and “reductionist” views of brain function, where the former envisions the brain as functioning as an indivisible unit and the latter as a collection of distinct units that serve different functions. Opposing reductionism, a number of researchers have pointed out that cortical network architecture does not respect functional boundaries, and the neuroanatomist V. Braitenberg proposed to understand the cerebral cortex as a “great mixing machine” of neuronal activity from sensory inputs, motor commands, and (...) intrinsically generated processes. In this paper, we offer a contextualization of Braitenberg’s point, and we review evidence for the interactions of neuronal activity from multiple sensory inputs and intrinsic neuronal processes in the cerebral cortex. We focus on new insights from studies on audiovisual interactions and on the influence of respiration on brain functions, which do not seem to align well with “reductionist” views of areal functional boundaries. Instead, they indicate that functional boundaries are fuzzy and context dependent. In addition, we discuss the relevance of the influence of sensory, proprioceptive, and interoceptive signals on cortical activity for understanding brain-body interactions, highlight some of the consequences of these new insights for debates on embodied cognition, and offer some suggestions for future studies. (shrink)

The idea that there are five senses dates back to Aristotle, who was one of the first philosophers to examine them systematically. Though it has become conventional wisdom, many scientists and philosophers would argue that this idea is outdated and inaccurate. Indeed, they have given many different answers to this question, ranging from just three (the number of different kinds of physical energy we can detect) to 33 or more senses. Perhaps surprisingly, the issue remains controversial, partly because it is (...) not clear exactly what should count as a ‘sense’. Should proprioception, balance and kinaesthesis, amongst others, be considered additional senses? And if so, how do we figure out how many senses we really have? -/- (Published in Turkish under the title ‘Çok Duyumlu Algi’). (shrink)

Berkeley and Kant are known for having developed philosophical critiques of materialism, critiques leading them to propose instead an epistemology based on the coherence of our mental representations. For all that the two had in common, however, Kant was adamant in distinguishing his own " empirical realism " from the immaterialist consequences entailed by Berkeley's attack on abstract ideas. Kant focused his most explicit criticisms on Berkeley's account of space, and commentators have for the most part decided that Kant either (...) misunderstood or was simply unfamiliar with the Bishop's actual position. Rather than demonstrate that Kant understood Berkeley perfectly well—an argument that has already been forcefully made by Colin Turbayne—I want to take a different tack altogether. For it is by paying attention to Berkeley's actual account of space, an account oriented by his rejection of spatial " geometers " like Descartes, and spatial " absolutists " like Newton, that we discover an account of embodied cognition, of spatial distance and size that can only be known by way of the body's motion and touch. Perhaps even more striking, I will want to suggest, is the manner in which Kant's approach to the problem of incongruent counterparts will equally need to rely on a proprioceptive cognition, one requiring a different geometry of position altogether. My discussion proceeds in three stages, with stage one focused on Kant's efforts to distinguish his philosophical project from Berkeley's own idealist system, and stages two and three describing the manner in which their approach to spatial orientation both challenges and extends the traditional narrative of their differences as laid out in stage one. (shrink)

Control consciousness is the awareness or experience of seeming to be in control of one’s actions. One view, which I will be arguing against in the present paper, is that control consciousness is a form of sensory consciousness. In such a view, control consciousness is exhausted by sensory elements such as tactile and proprioceptive information. An opposing view, which I will be arguing for, is that sensory elements cannot be the whole story and must be supplemented by direct contributions of (...) nonsensory, motor elements. More specifically, I will be arguing for the view that the neural basis of control consciousness is constituted by states of recurrent activation in relatively intermediate levels of the motor hierarchy. (shrink)

According to proponents of the sensorimotor contingency theory of perception (Hurley & Noë 2003, Noë 2004, O’Regan 2011), active control of camera movement is necessary for the emergence of distal attribution in tactile-visual sensory substitution (TVSS) because it enables the subject to acquire knowledge of the way stimulation in the substituting modality varies as a function of self-initiated, bodily action. This chapter, by contrast, approaches distal attribution as a solution to a causal inference problem faced by the subject’s perceptual systems. (...) Given all of the available endogenous and exogenous evidence available to those systems, what is the most probable source of stimulation in the substituting modality? From this perspective, active control over the camera’s movements matters for rather different reasons. Most importantly, it generates proprioceptive and efference-copy based information about the camera’s body-relative position necessary to make use of the spatial cues present in the stimulation that the subject receives for purposes of egocentric object localization. (shrink)

I argue that conscious visual experience is essentially a non-representational demonstration of a skill. The explication and defense of this position depends on both phenomenological and empirical considerations. The central phenomenological claim is this: as a matter of human psychology, it is impossible to produce a conscious visual experience of a mind-independent object that is sufficiently like typical cases, without including concomitant proprioceptive sensations of the sort of extra-neural behavior that allows us to there and then competently detect such objects. (...) I then argue that this view, which is a version of enactivism, best explains the temporality of conscious experience—what is often called the specious present. (shrink)

The aim of this paper is to give a description of the objects of the sense of touch. Those objects, it is argued, are forces, rather than flesh deformation, solidity or weight. Tangible forces, basically tensions and pressures, are construed as symmetric and non-spatially reducible causal relations. Two consequences are drawn: first, the perception of heat and cold falls outside the sense of touch; second, muscular sense (together with a large part of proprioception) falls inside the sense of touch.

_ Source: _Page Count 20 This paper proposes a new deflationary reading of the metaphor of the “primitive sense of selfhood” in perception and proprioception, usually understood as an “experiential self-reference” that takes place before reflection and any use of concepts. As such, the paper is also a new defense of the old orthodox view that self-consciousness is a highly complex mental phenomenon that requires equally complex concepts. The author’s defense is a clear case of inference to the best (...) explanation. He argues that postulating an “experiential _self-reference_” to explain the “primitive sense of selfhood” is as explanatory overkill as attributing perceptions to bacteria to explain the remarkably sophisticated ways in which they adapt, attune, and respond to their environments. This is what the author calls trivialization of self-consciousness. The metaphor of the “primitive sense of selfhood” in perception and proprioception is far less extravagantly explained by what, based on Recanati, the author calls self-involvement without self-consciousness: there is no “experiential self-reference” because there is no _self-reference_ in the first place. Rather than being articulated as a constituent of the contents of her/his perceptions or proprioception, the self/subject is the key element of the circumstance of evaluation of these selfless contents. (shrink)

I attempt to draw out some difficulties with what may at first seem an intuitive and uncontroversial picture of tactile sensation - a picture of tactile sensation as perception of spatial locations where these spatial locations serve as the units out of which we build our awareness of bodily position. Given these shortcomings, rather than continue to labour under this overall picture of tactile sensation as the epistemic foundation of our awareness of bodily position, I reverse the direction of explanation, (...) taking an immediate awareness of bodily position as the epistemic foundation of tactile sensation. Brian O'Shaughnessy's perceptual theory, and Michael Martin's development of it - if correct - enable this reversal. I do not critically assess O'Shaughnessy and Martins' theories, at least not in much depth. However, by giving a clear account of the difficulties they may resolve, it is hoped that the scope and potential power of these theories has been demonstrated. (shrink)

When approaching the nature and etiology of psychophysical problems in a given population, it is important to understand the causal relations, the mechanisms, and the processes which underlie given problems, issues, and disorders. This examination attempts to investigate the connection between neural pathophysiology and proprioceptive ontology of olfactory and visual cortical circuitry on the basis of the current scientific evidence indicated by the results of studies in which subjects underwent a series of therapeutic modalities focused on the improvement of overall (...) wellbeing with the utilization of devices and technologies to stimulate multiple motor vs. somatosensory processes. More specifically, the studies at the centers of this analysis incorporated physical movement and virtual reality interactions, with the supplement of olfactory stimulation. In this examination, such research is also investigated from a theoretical standpoint, with the ultimate goal to better determine which interventions are justified under the premise of a mutual support between empirical values (through laboratory examination) and logical deduction (via philosophical investigation). (shrink)

The human self has many facets: there is the physical body and then there are different concepts or representations supported by processes in the brain such as the ecological, social, temporal, conceptual, and experiential self. The mechanisms of operation and formation of the self are, however, largely unknown. The basis is constituted by the ecological or sensorimotor self that deals with the configuration of the body in space and its action possibilities. This self is prereflective, prelinguistic, and initially perhaps even (...) largely independent of visual inputs. Instead, somatosensory (tactile and proprioceptive) information both before and after birth may play a key part. In this paper, we propose that self-touch experience may be a fundamental mechanisms to bootstrap the formation of the sensorimotor self and perhaps even beyond. We will investigate this from the perspectives of phenomenology, developmental psychology, and neuroscience. In light of the evidence from fetus and infant development, we will speculate about the possible mechanisms that may drive the formation of first body representations drawing on self-touch experience. (shrink)

Jenny Saville is a leading contemporary painter of female nudes. This paper explores her work in light of theories of gender and embodied agency. Recent work on the phenomenology of embodiment draws a distinction between the body image and the body schema. The body image is your representation of your own body, including your visual image of it and your emotional attitudes towards it. The body schema is comprised of your proprioceptive knowledge, your corporeally encoded memories, and your corporeal proficiency (...) with respect to various environments and activities. Saville is concerned with body image issues, and I discuss how she reconfigures representational practices with respect to feminine body images. However, the most exciting potential for feminist analysis of the state of the female nude derives from the concept of the body schema, for this concept endows the human body with subjectivity and agency. My key question, then, is by what pictorial means and to what extent Saville succeeds in representing agentic womanhood. I argue that interpreting Saville’s paintings from the standpoint of the body schema demonstrates the radicality of her remaking of the female nude and the rapport between her imagery and feminist values. (shrink)

First-person and third-person perspectives are different items of human consciousness. Feeling the taste of a fruit or being consciously part of a group eating fruits call for different perspectives of consciousness. The latter is about objective reality (third-person data). The former is about subjective experience (first-person data) and cannot be described entirely by objective reality. We propose to look at how these two perspectives could be rooted in an evolutionary origin of human consciousness, and somehow be connected. Our starting point (...) is a scenario describing how evolution could have transformed a non self-conscious auto-representation into a conscious self-representation (Menant 2006). The scenario is based on the performance of inter-subjectivity existing among non human primates (Gardenfors 2006). A key item of the scenario is the identification of the auto-representation of a subject with the representations that the subject has of her conspecifics, the latter feeding the former with the meaning: “existing in the environment”. So during evolution, pre-human primates were brought to perceive their auto-representation as existing in the environment. Such process could have generated the initial elements of a conscious self-representation. We take this scenario as providing a possible rooting of human consciousness in evolution. We develop here a part of this scenario by expliciting the inward and outward components of the non self-conscious auto-representation. Inward components are about proprioception and interoception (thirst, pain, …). Outward components cover the sensory information relative to the perception of the body (seen feet, … ) and of its effects on the environment. We consider that the initial elements of a conscious self-representation have been applied to both inward and outward components of the auto-representation. We propose that the application to inward components made possible some first-person information, and that the application to outward components brought up third-person information. Relations between the two perspectives are highlighted. Such approach can root first-person and third-person perspectives in the same slot of human evolution. We conclude by a summary of the above and introduce a possible application of this approach to the concepts of bodily self and of pre-reflexive self-consciousness (Legrand, 2006). (shrink)

Perceptual and recursion-based faculties have long been recognized to be vital constituents of human (and, in general, animal) cognition. However, certain faculties such as the visual and the linguistic faculty have come to receive far more academic and experimental attention, in recent decades, than other recognized categories of faculties. This paper seeks to highlight the imbalance in these studies and bring into sharper focus the need for further in-depth philosophical treatments of faculties such as especially hearing, touch, and proprioception, (...) besides other faculties such as the olfactory and gustatory ones. It also seeks to bring to bear the debate on the role of qualia in perception and overall in cognition in its thesis of the significance of these other modular faculties for genuine insights into cognition as a (now) technologically expanded domain. (shrink)

How should we think about the role of visual spatial awareness in perception and perceptual knowledge? A common view, which finds a characteristic expression in Kant but has an intellectual heritage reaching back farther than that, is that an account of spatial awareness is fundamental to a theory of experience because spatiality is the defining characteristic of “outer sense”, of our perceptual awareness of how things are in the parts of the world that surround us. A natural counterpart to this (...) idea is to treat self-consciousness as residing in a kind of sense that is fundamentally “inner”, such as introspection or whatever else gives one privileged access to his own mental states as well as the proprioceptive and kinesthetic awareness of bodily position. This division is compatible, of course, with the idea that inner sense provides an awareness of a distinctive kind of “body space”, but it treats that as importantly different from the awareness of the worldly space around one. -/- In contrast to such a picture, this dissertation proposes an account of visual spatial awareness according to which it is no less a source of self-consciousness than of the awareness of the objects around us, and an account of self-awareness in which visual experience is essentially implicated. I begin by arguing that we should think of visual spatial awareness not as necessary for the individuation of visual sensations but rather as an essential element in the awareness of an experientially objective world. In the subsequent chapters, I argue that in being visually aware of the egocentric positions of the worldly objects around us we are often aware also of our own spatial locations with respect to them, and that the visual experience of the world around one and one’s own situation in it is often an essential component in the knowledge that a human agent will have of his own intentional actions. (shrink)

This paper takes as its point of departure recent research into the possibility that human beings can perceive single photons. In order to appreciate what quantum perception may entail, we first explore several of the leading interpretations of quantum mechanics, then consider an alternative view based on the ontological phenomenology of Maurice Merleau-Ponty and Martin Heidegger. Next, the philosophical analysis is brought into sharper focus by employing a perceptual model, the Necker cube, augmented by the topology of the Klein bottle. (...) This paves the way for addressing in greater depth the paper’s central question: Just what would it take to observe the quantum reality of the photon? In formulating an answer, we examine the nature of scientific objectivity itself, along with the paradoxical properties of light. The conclusion reached is that quantum perception requires a new kind of observation, one in which the observer of the photon adopts a concretely self-reflexive observational posture that brings her into close ontological relationship with the observed. (shrink)

The aim of this paper is to develop and defend an Attentional View of bodily awareness, on which attention is necessary for bodily awareness. The original formulation of the Attentional View is due to Marcel Kinsbourne. First, I will show that the Attentional View of bodily awareness as formulated by Kinsbourne is superior to other accounts in the literature for characterizing the relationship between attention and bodily awareness. Kinsbourne’s account is the only account in the literature so far which can (...) accommodate key neurological diseases such as personal neglect. Second, when I consider Kinsbourne’s view in more detail, I will argue that Kinsbourne’s Attentional View faces problems because it is too reductive. Kinsbourne deviates from the standard taxonomy on which there is a body schema and a body image. Instead he reduces the body image to the neural representation of the body in the somatosensory cortex, the body schema and attentional shifts. I will present two challenges to Kinsbourne’s view which demonstrate that Kinsbourne’s reduction of the body image is unsuccessful. Finally, I will present a revised version of the Attentional View that is both empirically adequate and philosophically satisfactory. (shrink)

With emotional motivation the organism prepares the body to obtain a goal. There is an anticipatory sensitization of the sensory systems in the body and the brain. Presynaptic facilitation of the sensory afference in the spinal cord is probably involved. In a second stage the higher centers develop an action image/plan to realize the goal, modifying the initial preparations in the body. The subject experiences the changes in the body as a feeling. Three empirical studies supporting this description are summarized. (...) This description of how feelings develop from emotion circuits is discussed from a phenomenological viewpoint. (shrink)

The author presents an autobiographical story of serious peripheral motor nerve damage resulting from chemotoxicity induced as a side effect of Hodgkin’s Lymphoma treatment. The first-person, phenomenological account of the condition naturally leads to philosophical questions about consciousness, felt presence of oneself all over and within one’s body, and the felt constitutiveness of peripheral processes to one’s mental life. The first-person data only fit well with a philosophical approach to the mind that takes peripheral, bodily events and states at their (...) face value, and not as a body-in-the-brain, which has been popular with most neuroscientists. Thus the philosophical tradition that comes closest to the idea of the peripheral mind is Maurice Merleau-Ponty’s bodily phenomenology. (shrink)