This paper considers questions about continuity and discontinuity between life and mind. It begins by examining such questions from the perspective of the free energy principle (FEP). The FEP is becoming increasingly influential in neuroscience and cognitive science. It says that organisms act to maintain themselves in their expected biological and cognitive states, and that they can do so only by minimizing their free energy given that the long-term average of free energy is entropy. The paper then argues that there is no singular interpretation of the FEP for thinking about the relation between life and mind. Some FEP formulations express what we call an independence view of life and mind. One independence view is a cognitivist view of the FEP. It turns on information processing with semantic content, thus restricting the range of systems capable of exhibiting mentality. Other independence views exemplify what we call an overly generous non-cognitivist view of the FEP, and these appear to go in the opposite direction. That is, they imply that mentality is nearly everywhere. The paper proceeds to argue that non-cognitivist FEP, and its implications for thinking about the relation between life and mind, can be usefully constrained by key ideas in recent enactive approaches to cognitive science. We conclude that the most compelling account of the relationship between life and mind treats them as strongly continuous, and that this continuity is based on particular concepts of life (autopoiesis and adaptivity) and mind (basic and non-semantic).

Key words: life-mind continuity, free energy principle, radical enactivism, autopoietic enactivism

Current physics commonly qualifies the Earth system as ‘complex’ because it includes numerous different processes operating over a large range of spatial scales, often modelled as exhibiting non-linear chaotic response dynamics and power scaling laws. This characterization is based on the fundamental assumption that the Earth’s complexity could, in principle, be modeled by (surrogated by) a numerical algorithm if enough computing power were granted. Yet, similar numerical algorithms also surrogate different systems having the same processes and dynamics, such as Mars or Jupiter, although being qualitatively different from the Earth system. Here, we argue that understanding the Earth as a complex system requires a consideration of the Gaia hypothesis: the Earth is a complex system because it instantiates life – and therefore an autopoietic, metabolic-repair (M, R) organization – at a planetary scale. This implies that the Earth’s complexity has formal equivalence to a self-referential system that inherently is non-algorithmic and, therefore, cannot be surrogated and simulated in a Turing machine. We discuss the consequences of this, with reference to in-silico climate models, tipping points, planetary boundaries, and planetary feedback loops as units of adaptive evolution and selection. View Full-Text

Key words: earth’s climate system, global circulation models, complex system, autopoiesis, (m, r)-system, closure to efficient causation, self-reference.

Biosemiotics and cybernetics are closely related, yet they are separated by the boundary between life and non-life: biosemiotics is focused on living organisms, whereas cybernetics is applied mostly to non-living artificial devices. However, both classes of systems are agents that perform functions necessary for reaching their goals. I propose to shift the focus of biosemiotics from living organisms to agents in general, which all belong to a pragmasphere or functional universe. Agents should be considered in the context of their hierarchy and origin because their semiosis can be inherited or induced by higher-level agents. To preserve and disseminate their functions, agents use functional information – a set of signs that encode and control their functions. It includes stable memory signs, transient messengers, and natural signs. The origin and evolution of functional information is discussed in terms of transitions between vegetative, animal, and social levels of semiosis, defined by Kull. Vegetative semiosis differs substantially from higher levels of semiosis, because signs are recognized and interpreted via direct code-based matching and are not associated with ideal representations of objects. Thus, I consider a separate classification of signs at the vegetative level that includes proto-icons, proto-indexes, and proto-symbols. Animal and social semiosis are based on classification and modeling of objects, which represent the knowledge of agents about their body (Innenwelt) and environment (Umwelt). Relevance: The paper suggests an agency-based approach to biosemiotics. This approach is related to the interactivism of Mark Bickhard.