Despite its short historical moment in the sun, behaviorism has become something akin to a theoria non grata, a position that dare not be explicitly endorsed. The reasons for this are complex, of course, and they include sociological factors which we cannot consider here, but to put it briefly: many have doubted the ambition to establish law-like relationships between mental states and behavior that dispense with any sort of mentalistic or intentional idiom, judging that explanations of intelligent behavior require reference to qualia and/or mental events. Today, when behaviorism is discussed at all, it is usually in a negative manner, either as an attempt to discredit an opponent’s view via a reductio, or by enabling a position to distinguish its identity and positive claims by reference to what it is (allegedly) not. In this paper, however, we argue that the ghost of behaviorism is present in influential, contemporary work in the field of embodied and enactive cognition, and even in aspects of the phenomenological tradition that these theorists draw on. Rather than take this to be a problem for these views as some have (e.g. Block, J Philos 102:259–272, 2005; Jacob, Rev Philos Psychol 2(3):519–540, 2011; O’Brien and Opie, Philos 43:723–729, 2015), we argue that once the behaviorist dimensions are clarified and distinguished from the straw-man version of the view, it is in fact an asset, one which will help with task of setting forth a scientifically reputable version of enactivism and/or philosophical behaviorism that is nonetheless not brain-centric but behavior-centric. While this is a bit like “the enemy of my enemy is my friend” strategy, as Shaun Gallagher notes (in Philos Stud 176(3):839–8512019), with the shared enemy of behaviorism and enactivism being classical Cartesian views and/or orthodox cognitivism in its various guises, the task of this paper is to render this alliance philosophically plausible.

This chapter situates the conception of language (and communication) in enaction in the context of the research program of the cognitive sciences. It focuses on the formulation of the synthesis of hermeneutics and speech acts and the vision of language according to the metaphor of structural coupling. The exclusion of expressive speech acts in this design is problematized. An examination is offered of the critical steps to the theory of language as a reflection and the linguistic correspondence of cognitivism. We examine the foundations of the proposal in the line of language and social enaction as emergent phenomena which are not reducible to autopoiesis but which constitute a new neurophenomenological position in the pragmatic language dimension. A proposal is made for the integration of hermeneutic phenomenology with genetic and generative phenomenology in social semiotics. The inclusion of expressive speech acts based on the functions of language in the Habermas–Bühler line is also addressed. An opening is proposed of enaction to the expressive dimension of language and meaning holism with the referential use of language.

Key words: enaction, neurophenomenology, performative speech acts, expressive speech acts, background, meaning holism.

Different varieties of enactivism struggle to fill the empty throne after the long reign of representational cognitivism. And the notion of autonomy is one of the central claims under dispute within the different enactivist research programmes, des- pite the central role that it played on the early enactivist founda- tions. It is the very autonomy of enactivism itself what is at stake here, if it doesn’t want to be integrated back into a reformed ver- sion of representational cognitivism or subsumed under new forms of behaviourism. In this work I will show why autonomy is a necessary component of the enactive programme, I shall cla- rify some foundational misunderstandings or conceptual obstacles that have made autonomy a difficult notion to assume for some sensorimotor enactive approaches and, finally, I will propose to introduce autonomy back at the roots of enactivism through the notion of habit and sensorimotor agency. 1

Embodied cognition (EC) views propose that cognition is shaped by the kind of body that organisms possess. We give an overview of recent literature on EC, highlighting the differences between stronger and weaker versions of the theory. We also illustrate the debates on the notions of simulation, of representation, and on the role of the motor system for cognition, and we address some of the most important research topics. Future challenges concern the understanding of how abstract concepts and words are represented, and the relationship between EC and other promising approaches, the distributional views of meaning and the extended mind views.

Key words: affordances, cognitivism, distributional views, embodied cognition, emotion, enactivism, extended mind, grounded cognition, language comprehension, mental representation, mirror neurons, radical embodied cognition, representation, simulation, situated cog

This Introduction is our attempt to clarify further the cluster of key notions: autonomy, viability, abduction and adaptation. These notions form the conceptual scaffolding within which the individual contribution contained in this volume can be placed. Hopefully, these global concepts represent fundamental signposts for future research that can spare us a mere flurry of modelling and simulations into which this new field could fall.

Key words: cognitivism, connectionism, enaction, autonomy, viability, abduction, adaptation

Our aim in this chapter is to bring emotion theory and the embodied view of cognition closer to each other. We first present an overview of classical (pre-Jamesian) theories of emotion and show that they were all psychosomatic. We then turn to the disembodied stance of cognitivism and trace how and why emotion theory came to lose the body. We argue that cognitivism not only neglected the body, but also tended to classify previous theories of emotion as either cognitive or physiological. This tendency has fostered a tension between these two features of emotion that exists to this day. The main manifestation of this tension in current emotion theory is the tendency to see cognitive and bodily processes as separate aspects or constituents of emotions. Finally, in the remainder of the article, we sketch an embodied approach to emotion, drawing especially on the “enactive approach” in cognitive science. Relevance: It develops ideas for an enactive approach to emotion.

Examines the history, characteristics, and value of designed instruction that is grounded in behaviorist, cognitive science, and constructivist theory. Changes that have allowed developmental phases of instructional design are considered, including instructional design methodology, physical technology, and programing mechanisms used to develop instructional software.

Key words: behaviorism, instructional design, constructivism, conceptual frameworks, computer software, cognitive models, machine learning, computer based instruction, cognitivism, learning modules.

In this article, we investigate the merits of an enactive view of cognition for the contemporary debate about social cognition. If enactivism is to be a genuine alternative to classic cognitivism, it should be able to bridge the “cognitive gap”, i.e. provide us with a convincing account of those higher forms of cognition that have traditionally been the focus of its cognitivist opponents. We show that, when it comes to social cognition, current articulations of enactivism are – despite their celebrated successes in explaining some cases of social interaction – not yet up to the task. This is because they (1) do not pay sufficient attention to the role of offline processing or “decoupling”, and (2) obscure the cognitive gap by overemphasizing the role of phenomenology. We argue that the main challenge for the enactive view will be to acknowledge the importance of both coupled (online) and decoupled (offline) processes for basic and advanced forms of (social) cognition. To meet this challenge, we articulate a dynamic embodied view of cognition. We illustrate the fruitfulness of this approach by recourse to recent findings on false belief understanding.

Autopoietic enactivism (AE) is a relatively young but increasingly influential approach within embodied cognitive science, which aims to offer a viable alternative framework to mainstream cognitivism. Similarly, in biology, the nascent field of biosemiotics has steadily been developing an increasingly influential alternative framework to mainstream biology. Despite sharing common objectives and clear theoretical overlap, there has to date been little to no exchange between the two fields. This paper takes this under-appreciated overlap as not only a much needed call to begin building bridges between the two areas but also as an opportunity to explore how AE could benefit from biosemiotics. As a first tentative step towards this end, the paper will draw from both fields to develop a novel synthesis – biosemiotic enactivism – which aims to clarify, develop and ultimately strengthen some key AE concepts. The paper has two main goals: (i) to propose a novel conception of cognition that could contribute to the ongoing theoretical developments of AE and (ii) to introduce some concepts and ideas from biosemiotics to the enactive community in order to stimulate further debate across the two fields.

Key words: Anthropocentrism, anthropomorphism, autopoietic enactivism, biosemiotic enactivism, enactive cognitive science, semiosis, strong life-mind continuity thesis, Umwelt.

Autopoietic enactivism (AE) has over the last two decades undoubtedly been at the forefront of the “embodiment revolution” in philosophy of mind and cognitive science. It has developed a “radical” and influential account of embodiment which maintains that cognition is constitutively dependent on the living body. AE presents a naturalist but non-reductive framework in which the body can be understood both as an autonomous system and subjective sense-making agent. According to AE this account should serve as the core basis from which to develop a truly embodied cognition paradigm worthy of challenging traditional cognitivism. The paper will present AE’s account of the body in order to examine and critically evaluate it. This evaluation will explore certain conceptual ambiguities and theoretical incongruences which are at the root of two difficulties for AE’s account: (i) it highlights a potential anthropocentric and anthropomorphic bias; and (ii) it is too abstract, synchronic, and does not pay sufficient attention to the historical, sociocultural dimension of embodiment. The paper concludes by drawing from recent work in the sociology of the body to both support this reading of AE and also as a possible means to improve on it.

Key words: anthropomorphism, enactivism, embodied cognitive science, embodiment, sense-making, the body multiple.