This paper examines the shared roots and crossed paths between Jean Piaget’s constructivism, what Seymour Paper refers to as “constructionism,” and socio-cultural theories as epitomized by Lev Vygotsky. We do so in the light of more situated, pragmatic, and ecological approaches to human cognition. All these views are developmental (stressing the genesis children’s interests and abilities over time), experiential (in the sense that knowledge is rooted in sensori-motor activity) and interactionist (people are seen as constructing their knowledge by transforming the world). Yet, the views also differ, each highlighting some aspects of how children grow and learn, while leaving other questions unanswered. Piaget’s main contribution was to flesh out what is common in children’s ways of thinking at different stages of their cognitive development and, more important, how consistent, robust, and generally “adapted” their views are. The theory stresses the progressive de-contextualization of knowledge (from here-and-now to then-and-there) and identifies some of the hidden mechanisms (internal reorganizations) that drive human cognitive development. Papert, in contrast, stresses how individuals learn in context and how they use their own – and other people’s – externalizations as objects to think with, especially as their convictions break down. His approach is more situated. Papert is particularly interested the role of new media in human learning. Both Papert and Vygotsky shed light on the articulations between direct and mediated experience (from action and tool-use to enactments, language, and symbol-use). Yet Vygotsky and the Russian school have paid much closer attention to the role of caring adults and peers in a child’s initiation to her culture. They remind us that it takes a whole village to raise a child. Integrating the views helps rethink how children come to make sense of their experiences, and how they find their own places – and voices – in the world. At once world-makers, world-readers, and dwellers in the world, human infants are granted from birth with the abilities to optimize exchanges with people and things by moving in and out of contexts, by shifting perspectives, and by switching roles or standpoint. They are extraordinary learners, and much can be learned from them. Lastly, while mostly inner-driven and curious, children need caring adults, secure grounds, and engaging peers and props to thrive and grow. Tools, media, and cultural artifacts are the tangible forms through which they explore their surrounds, express their thoughts, and share the fun with others – and the traces left by those who came before (cultural heritage) become a terrain for newcomers to create their paths.

Key words: Constructivism, Piaget, Papert, Vygotsky, situated learning, embodied cognition, ecology of mind

Context: The idea for this article sprang from a desire to revive a conversation with the late Ernst von Glasersfeld on the heuristic function - and epistemological status - of forms of ideations that resist linguistic or empirical scrutiny. A close look into the uses of humor seemed a thread worth pursuing, albeit tenuous, to further explore some of the controversies surrounding the evocative power of the imaginal and other oblique forms of knowing characteristic of creative individuals. Problem: People generally respond to humor, i.e., they are inclined to smile at things they find funny. People like to crack jokes, make puns, and, starting at age two, human infants engage in pretense or fantasy play. Research on creativity, on the other hand, has mostly scorned the trickster within. Cognitivists in particular are quick to relegate wit, whimsy, and even playfulness to the ranks of artful or poetic frivolities. Method: We use the emblems of the craftsman, the trickster, and the poet to highlight some of the oblique ways of knowing by which creative thinkers bring forth new insights. Each epitomizes dimensions intrinsic to the art of “possibilizing.” Taken together, they help us better understand what it means to be playful beyond curious, rigorous beyond reasonable, and why this should matter, even to constructivists! Results: The musings characteristic of creative individuals (artists, scientists, children) speak to intelligent beings’ ability to use glitches intentionally or serendipitously as a means to open up possibilities; to hold on to a thought before spelling it out; and to resist treating words or images as conventional and arbitrary signs regardless of their evocative power. To fall into nominalism, Bachelard insisted, is a poet’s nightmare! Implications: Psyche is image, said Jung, and when we feel alive we rely on the imaginal to guide our reason. Note that image is not here to be understood as a picture in the head or a photographic snapshot of the world. The imaginal does not represent, it brings forth what we understand beyond words. It does not lock us into a single mode. Instead, it is a call to be mindful, in Ellen Langer’s sense: in the present, mentally alert, and on the outlook for our psyche’s own surprising wisdom (sagacity. Constructivist content: Debates on the heuristic function and epistemological status of oblique ways of knowing have long occupied constructivist scholars. I can only guess whether my uses of Jung’s imaginal or Bachelard’s anti-nominalism would have amused or exasperated Ernst! I do know that, on occasion, Ernst the connoisseur, bricoleur, and translator allowed the rationalist-within to include the poet’s power to evoke as a legitimate form of rationality. He himself has written about oblique knowing as legit!

Key words: Incongruity, playfulness, mindfulness, trickster, craftsman, poet, glitches.

Philosophical interest in situated cognition has been focused most intensely on the claim that human cognitive processes extend from the brain into the tools humans use. As we see it, this radical hypothesis is sustained by two kinds of mistakes, confusing coupling relations with constitutive relations and an inattention to the mark of the cognitive. Here we wish to draw attention to these mistakes and show just how pervasive they are. That is, for all that the radical philosophers have said, the mind is still in the head.

Open peer commentary on the article “Social Autopoiesis?” by Hugo Urrestarazu. Upshot: We agree on the need to explore a concept of social autopoiesis that goes beyond a strictly human-centered concept of social systems as autopoietic communicative systems. But both Hugo Urrestarazu and Niklas Luhmann neglect the importance of semiosis in understanding communication, and this has important implications for the question of a more general approach to social systems.

On the 50th anniversary of its publication, we look back on some of the intellectual contributions of Gibson’s (1966) The Senses Considered as Perceptual Systems. This work is often seen as contributing a new perspective to our understanding of the 5 senses. In this paper, we explore another intellectual contribution: Gibson’s treatment of perception–action as an irreducible, functional system. We review select examples of systems thinking from the physical, animal, and human social domains. Our suggestion is that a systems-level approach to social interactions would have been a natural extension of Gibson’s ideas.

This paper has a dual purpose. On the one hand, it suggests ways of making autopoietic theory more precise and more operational for concrete communication analysis. I discuss concepts such as distinction, system, bound- ary, environment, perturbation, and compen- sation. The explication of the concepts is ba- sed on catastrophe theory, and in order to make them operational I emphasise their affinity to traditional semiotics and communi- cation theory. On the other hand I propose changes to the semiotic tradition in order to incorporate insights from autopoietic theory, namely that the human condition is characte- rised by the phenomenon of self-reference and therefore also by the unavoidability of para- doxes. Firstly, this means that truth cannot be a basic semiotic concept; instead the notion of stability is suggested. Secondly, in order to act in a paradoxical context, we need to unfold the paradox in time, which again calls for a dynamic theory of meaning.

To accept that cognition is embodied is to question many of the beliefs traditionally held by cognitive scientists. One key question regards the localization of cognitive faculties. Here we argue that for cognition to be embodied and sometimes embedded, means that the cognitive faculty cannot be localized in a brain area alone. We review recent research on neural reuse, the 1/f structure of human activity, tool use, group cognition, and social coordination dynamics that we believe demonstrates how the boundary between the different areas of the brain, the brain and body, and the body and environment is not only blurred but indeterminate. In turn, we propose that cognition is supported by a nested structure of task‐specific synergies, which are softly assembled from a variety of neural, bodily, and environmental components (including other individuals), and exhibit interaction dominant dynamics.

Key words: embodied cognition, dynamic systems, social coordination, modularity, faculty psychology

Semiotics has itself thrived in a generative atmosphere of specialization and synthesis. Now, in an expanding intellectual universe, we converge with several other strains of scholarship. In this brief paper, we not only acknowledge this convergence and complementarity, but actively welcome the emerging rapprochement, which we interpret as representing a radical shift in scientific paradigm. This conceptual revolution transcends a dichotomous Cartesian, analytic view of the world, in the direction of a view embracing the whole, respecting complexity, and fostering synthesis.

Key words: natural selection, dissipative structure, human language, annual international conference, competitive unit.

Proponents of enactivism should be interested in exploring what notion of action best captures the type of action–perception link that the view proposes, such that it covers all the aspects in which our doings constitute and are constituted by our perceiving. This article proposes and defends the thesis that the notion of sensorimotor dependencies is insufficient to account for the reality of human perception and that the central enactive notion should be that of perceptual practices. Sensorimotor enactivism is insufficient because it has no traction on socially dependent perceptions (SDPs), which are essential to the role and significance of perception in our lives. Since the social dimension is a central desideratum in a theory of human perception, enactivism needs a notion that accounts for such an aspect. This article sketches the main features of the Wittgenstein-inspired notion of perceptual practices as the central notion to understand perception. Perception, I claim, is properly understood as woven into a type of social practices that includes food, dance, dress, and music. More specifically, perceptual practices are the enactment of culturally structured, normatively rich techniques of commerce of meaningful multi- and intermodal perceptible material. I argue that perceptual practices explain three central features of SDP: attentional focus, aspects’ salience, and modal-specific harmony-like relations.

Key words: enactivism, perception, practices, culture, intersubjectivity, pragmatism

Proponents of enactivism should be interested in exploring what notion of action best captures the type of action–perception link that the view proposes, such that it covers all the aspects in which our doings constitute and are constituted by our perceiving. This article proposes and defends the thesis that the notion of sensorimotor dependencies is insufficient to account for the reality of human perception and that the central enactive notion should be that of perceptual practices. Sensorimotor enactivism is insufficient because it has no traction on socially dependent perceptions (SDPs), which are essential to the role and significance of perception in our lives. Since the social dimension is a central desideratum in a theory of human perception, enactivism needs a notion that accounts for such an aspect. This article sketches the main features of the Wittgenstein-inspired notion of perceptual practices as the central notion to understand perception. Perception, I claim, is properly understood as woven into a type of social practices that includes food, dance, dress, and music. More specifically, perceptual practices are the enactment of culturally structured, normatively rich techniques of commerce of meaningful multi- and intermodal perceptible material. I argue that perceptual practices explain three central features of SDP: attentional focus, aspects’ salience, and modal-specific harmony-like relations.

Key words: enactivism, perception, practices, culture, intersubjectivity, pragmatism.