Prompted by our commentators, we take this response as an opportunity to clarify the premises, attitudes, and methods of our enactive approach to human languaging. We high-light the need to recognize that any investigation, particularly one into language, is always a concretely situated and self-grounding activity; our attitude as researchers is one of knowing as engagement with our subject matter. Our task, formulating the missing categories that can bridge embodied cognitive science with language research, requires avoiding premature abstractions and clarifying the multiple circularities at play. Our chosen method is dialectical, which has prompted several interesting observations that we respond to, particularly with respect to what this method means for enactive epistemology and ontology. We also clarify the important question of how best to conceive of the variety of social skills we progressively identify with our method and are at play in human languaging. Are these skills socially constituted or just socially learned? The difference, again, leads to a clarification that acts, skills, actors, and interactions are to be conceived as co-emerging categories. We illustrate some of these points with a discussion of an example of aspects of the model at play in a study of gift giving in China.

Key words: enactive epistemology, enactive ontology, dialectics, languaging, shared know-how.

Excerpt: On November 4th, 2019, Hans-Georg Moeller delivered a presentation on systems theory at the Law School of the University of São Paulo and was interviewed about Niklas Luhmann’s theory of society, with emphasis on issues such as law, politics, and the history of philosophy. Professor Moeller is the author of important books such as Luhmann explained: From souls to systems (Moeller, 2006) and The radical Luhmann (Moeller, 2011), the latter also translated to Japanese and Italian. He also works on Chinese philosophy and is currently Full Professor at the Department of Philosophy and Religious Studies in the Faculty of Arts and Humanities of the University of Macau, China. Throughout the interview, professor Moeller situated Luhmann in the philosophical tradition of German idealism and presented the shift to second-order observation as a crucial aspect of contemporary society, in religion and politics, science, economy and law. The interview was conducted partly in writing and partly in the form of a recorded and transcribed debate.

This article critically discusses the constructivist ideas, assumptions and practices that undergird the current pedagogical reform in China. The pedagogical reform is part of a comprehensive curriculum reform that has been introduced across schools in Mainland China. Although the official documents did not specify the underpinning theories for the pedagogical reform, Chinese scholars and educators have identified constructivism as a dominant theory. The essay argues that the acceptance of constructivist views and logics has generated three key challenges for Chinese educators with respect to the content, teaching approach and assessment. The challenges are the concern that constructivism will undermine content mastery, the perceived incompatibility between constructivism and the traditional transmission approach, and the misalignment between constructivism and the prevailing assessment system in China. The example of China adds to the international body of literature on the attraction and borrowing of ‘modern’ educational theories and practices, and the tensions and difficulties engendered in the process.

Key words: constructivism, china, pedagogical reform, teaching, transmission approach, assessment.

The article introduces the problematics of the classical two-valued logic on which Western thought is generally based, outlining that under the conditions of its logical assumptions the subject I is situated in a world that it cannot address. In this context, the article outlines a short history of cybernetics and the shift from first- to second-order cybernetics. The basic principles of Gordon Pask’s 1976 Conversation Theory are introduced. It is argued that this second-order theory grants agency to others through a re-conception of living beings as You logically transcending the I. The key principles of Conversation Theory are set in relation to the poetic forms of discourse that played a key role in art as well as philosophical thinking in China in the past. Second-order thinking, the article argues, is essentially poetic. It foregoes prediction in favour of the potentiality of encountering tomorrow’s delights.

Key words: china, conversation theory, aesthetics, art, poetics, second-order cybernetics

Since René Descartes famously separated the concepts of body and mind in the seventeenth century, western philosophy and theory have struggled to conceptualize the interconnectedness of minds, bodies, environments and cultures. While environmental psychology and the cognitive sciences have shown that spatial perception is ‘embodied’ and depends on the aforementioned concepts’ interconnectedness, architectural design practice, for example, has rarely incorporated these insights. The article presents research on the epistemological foundations that frame the communication between design theory and practice and juxtaposes it with scientific research on embodied experience. It further suggests that Asian aesthetics, with its long history in conceiving relations and art as interactive, could create a bridge between recent scientific insights and design practice. The article links Asian aesthetics to a discourse on ecologies in the post-Anthropocene, in dialogue with contemporary conceptions of time. It outlines an approach to the interconnectedness of minds, bodies, environments, the sciences and cultures, in favour of a future that is governed by creative wisdom rather than ‘smart’ efficiency.

Key words: china, ecology, embodied cognition, poetics, poiesis, second-order cybernetics