Already in the romantic it has been assumed, that there is an existential interrelation between nature, human being and mind. According to this idea, there is a narrow interrelation of creation between literature, science, dream and reality, which should be expressed in a progressive universal poetry. Gestalt theory and the concept of autopoiesis, developed by Maturana and Varela, could be regarded as a scientific enhancement of this approach and are united in that sense. By analyses of dreams, it becomes evident, that neurobiological and mental processes are determined by the same principles of self-constitution and gestalt production. They are attending in equal measures to homeostatic conditions. The interaction of living systems with their environment as well as their evolution base on recursive reorganisation. Following this principle, imagination, speech and self-reflection are developed. The observer comes to existence by his own distinctions. Phenomenal appearance and real existence, poetry and scientific findings are results of the autopoietic organisation of living, of which we form a part.

Key words: universal poetry, autopoiesis, imagination, gestalt psychology, systems theory.

How may mental activity be conceptualized within the context of the epistemology engendered by cybernetics, and how may that epistemology account for imagination? I argue for an epistemology of imagination that both distinguishes imagination, understanding and interpretation, and unites all three concepts in a dialogical circle of ideas. The processes of distinguishing these concepts (and the processes that give rise to and describe mental activities) are dialogical processes. As dialogical, they fall within the scope of Heinz von Foerster’s work on second-order cybernetics.

Key words: Cybernetics, second-order cybernetics, epistemology, imagination, understanding, interpretation, von Foerster.

Excerpt: This essay has two parts. In the first, I advance the main theses of the enactivist approach to perception and experience. Moreover, embracing Alvin Goldman’s concept of “enactment imagination,” I argue that the imagination works by simulating (or enacting) a hypothetical perceptual experience, and that this accounts for its experiential quality. In the second part, I develop an enactivist model of the reader’s imagination, suggesting that narrative texts are sets of instructions for the enactment of a storyworld. I also question the view that fictional consciousnesses are represented in narrative texts, adding some remarks concerning the relationship between narrative and qualia (defined as the intrinsic, ineffable qualities of our experience). The analogy that steers me through this argument is that, in their imaginative engagement with narratives, readers are like blind people tapping their way around with a cane. Every tap of the cane corresponds to the reader’s being invited to imagine a nonexistent object.

Problem: There is currently a great deal of mysticism, uncritical hype, and blind adulation of imaginary mathematical and physical entities in popular culture. We seek to explore what a radical constructivist perspective on mathematical entities might entail, and to draw out the implications of this perspective for how we think about the nature of mathematical entities. Method: Conceptual analysis. Results: If we want to avoid the introduction of entities that are ill-defined and inaccessible to verification, then formal systems need to avoid introduction of potential and actual infinities. If decidability and consistency are desired, keep formal systems finite. Infinity is a useful heuristic concept, but has no place in proof theory. Implications: We attempt to debunk many of the mysticisms and uncritical adulations of Gödelian arguments and to ground mathematical foundations in intersubjectively verifiable operations of limited observers. We hope that these insights will be useful to anyone trying to make sense of claims about the nature of formal systems. If we return to the notion of formal systems as concrete, finite systems, then we can be clear about the nature of computations that can be physically realized. In practical terms, the answer is not to proscribe notions of the infinite, but to recognize that these concepts have a different status with respect to their verifiability. We need to demarcate clearly the realm of free creation and imagination, where platonic entities are useful heuristic devices, and the realm of verification, testing, and proof, where infinities introduce ill-defined entities that create ambiguities and undecidable, ill-posed sets of propositions. Constructivist content: The paper attempts to extend the scope of radical constructivist perspective to mathematical systems, and to discuss the relationships between radical constructivism and other allied, yet distinct perspectives in the debate over the foundations of mathematics, such as psychological constructivism and mathematical constructivism.

Key words: Foundations of mathematics, verificationism, finitism, Platonism, pragmatism, Gödel’s Proof, Halting Problem, undecidability, consistency, computability, actualism

Clear similarities may be found between enaction and Simondon’s philosophy of individuation. In this article, and in the wake of recent research in the field of enaction, I argue that Simondon’s work is relevant to our understanding of the articulation between life, subjectivity, and technics. In line with John Stewart, I define enaction as the dynamic relation whereby living organisms and their environment co-emerge, a process in which technics is revealed as “anthropologically constitutive.” I show that this process is truly enlightened by Simondon’s theory of imagination and invention.

Key words: life, subjectivity, technics, cultural integration, individuation, transduction, dialectic, co-emergence, imagination, invention, affectivity, enactivism, maurice merleau-ponty, gilbert simondon

Clear similarities may be found between enaction and Simondon’s philosophy of individuation. In this article, and in the wake of recent research in the field of enaction, I argue that Simondon’s work is relevant to our understanding of the articulation between life, subjectivity, and technics. In line with John Stewart, I define enaction as the dynamic relation whereby living organisms and their environment co-emerge, a process in which technics is revealed as “anthropologically constitutive.” I show that this process is truly enlightened by Simondon’s theory of imagination and invention.

Key words: life, subjectivity, technics, cultural integration, individuation, transduction, dialectic, co-emergence, imagination, invention, affectivity, enactivism, maurice merleau-ponty, gilbert simondon

Psychopathology of schizophrenia is presented as a core issue for an enactive theory that is confronted by non-sense. The core disturbance of schizophrenia has been recently identified with disembodiment: a lack, or weakening, of sensory-motor self-awareness. The problem of the transition from prodromal disembodiment to acute schizophrenic symptoms (hallucinations and delusions) is discussed. A phenomenological psychology of imagination turns out to be necessary to explain this transition and to conceive of schizophrenic delusion as reified imaginings unchallengeable by perception. The enactive approach to the psychopathology of schizophrenia shows that there can be no radical experience of non-sense without imagination, but also that imagination is a crucial faculty to make sense of non-sense in embodied and embedded psychotherapies.

We address the claim that nonhuman animals do not represent unobservable states, based on studies of physical cognition by rooks and social cognition by scrub-jays. In both cases, the most parsimonious explanation for the results is counter to the reinterpretation hypothesis. We suggest that imagination and prospection can be investigated in animals and included in models of cognitive architecture.

Enaction, as put forward by Varela and defended by other thinkers (notably Alva Noë, 2004; Susan Hurley, 2006; and Kevin O’Regan, 1992), departs from traditional accounts that treat mental processes (like perception, reasoning, and action) as discrete, independent processes that are causally related in a sequen- tial fashion. According to the main claim of the enactive approach, which Thompson seems to fully endorse, perceptual awareness is taken to be a skill-based activity. Our perceptual contact with the world, according to the enactionists, is not mediated by representations but is enacted, and the notion of representation, belonging to the classic computational paradigm, has no place in this alternative approach. Though Thompson does not pronounce directly on the issue of representationalism, he is most definitely keeping the company of anti-representationalists, and in that context it is not unreasonable to take his silence for consent. In this paper, we will argue that the enactive approach to imagery is unworkable unless it makes appeal to representations, understood in a particular way. Not understood as pictures, to be sure. Or sentences for that matter. But those aren’t the only options.

Key words: imagination, enactive theory of perception, representation≤ forward models, emulators

Open peer commentary on the article “Cybernetics, Reflexivity and Second-Order Science” by Louis H. Kauffman. Upshot: I demonstrate how Kauffman’s cogently argued article requires an act of imagination. I distinguish the act of perception, and its transformation as conception, as imagining. It is how we distinguish both the creation and exploration of our experience in context since, when we make a distinction, we also define the context, and this cannot be accomplished without circularity.