Hutto and Satne, Philosophia (2014) propose to redefine the problem of naturalizing semantic content as searching for the origin of content instead of attempting to reduce it to some natural phenomenon. The search is to proceed within the framework of Relaxed Naturalism and under the banner of teleosemiotics which places Ur-intentionality at the source of content. We support the proposed redefinition of the problem but object to the proposed solution. In particular, we call for adherence to Strict Naturalism and replace teleosemiotics with autopoietic theory of living beings. Our argument for these adjustments stems from our analysis of the flagship properties of Ur-intentionality: specificity and directedness. We attempt to show that the first property is not unique to living systems and therefore poses a problem of where to place a demarcation line for the origin of content. We then argue that the second property is a feature ascribed to living systems, not their intrinsic part and therefore does not form a good foundation for the game of naturalizing content. In conclusion we suggest that autopoietic theory can not only provide a competitive explanation of the basic responding of pre-contentful organisms but also clarify why Ur-intentionality is attributed to them in such an intuitive manner.

Contemporary research in artificial environments has marked the need for autonomy in artificial agents. Autonomy has many interpretations in terms of the field within which it is being used and analyzed, but the majority of the researchers in artificial environments are arguing in favor of a strong and life-like notion of autonomy. Departing from this point the main aim of this paper is to examine the possibility of the emergence of autonomy in contemporary artificial agents. The theoretical findings of research in the areas of living and cognitive systems, suggests that the study of autonomous agents should adopt a systemic and emergent perspective for the analysis of the evolutionary development of the notions/properties of autonomy, functionality, intentionality and meaning, as the fundamental and characteristic properties of a natural agent. An analytic indication of the functional emergence of these concepts and properties is provided, based on the characteristics of the more general systemic framework of second-order cybernetic and of the interactivist framework. The notion of emergence is a key concept in such an analysis which in turn provides the ground for the theoretical evaluation of the autonomy of contemporary artificial agents with respect to the functional emergence of their capacities. The fundamental problems for the emergence of genuine autonomy in artificial agents are critically discussed and some design guidelines are provided.

Key words: Agency, Autonomy, Downward Causation, Functionality, Intentionality, Meaning, Normativity, Self-organization, emergence

This paper attempts to provide the basis for a broader naturalized account of agency. Naturalization is considered as the need for an ongoing and open-ended process of scientific inquiry driven by the continuous formulation of questions regarding a phenomenon. The naturalization of agency is focused around the interrelation of the fundamental notions of autonomy, functionality, intentionality and meaning. Certain naturalized frameworks of agency are criti¬cally considered in an attempt to bring together all the charac¬teristic properties that constitute an autonomous agent, as well as to indicate the shaping of these notions/properties during the development and the evolution of its agential capacity. Autonomy and interaction are proved to be key concepts in this endeavor.

Key words: Autonomy, agency, naturalization, functionality, meaning, interactive representations.

The present paper wants to show the extent to which prosody, or best, prosodies, as Firth (1948) put it, contribute in their own and specific ways to enaction, at various levels of operational closure. On the one hand prosodies (stress, accent, melody) are linked to speech and exchange in a non-escapable fashion, as opposed to gesture for example. Hearing speech implies hearing syllables, tones, intensity variations; it does not imply seeing face or gesture (though one may object the language-dependency of prosody – gesture pairings). Simon & Auchlin (2004) described the independent timings of parameters, such as pitch range, height and intensity, speech rate: the first two or three syllables of speech alone inform on speaker sex, age, mood, investment in speech, importance of speech for her, or intentionality; the meaning of the whole utterance is obtained much later, thus the first flow somehow frames the second which, in turn, may allow blending with previously accessed information. In that way, linguistic meaning incorporates prosodic manifestations. On the other hand, one of the most basic prosodic dimensions, namely speech rate (articulation rate + pauses) is properly speaking a shared dimension between speaker and hearer: no one can hear slowly, or more rapidly than the speaker speaks. Speech rate is properly un-escapable, or necessarily shared dimension in dialogue. Indeed, interpreting is constantly anticipating – but anticipations timing still depends upon speech rate. Note that speech rate is also un-escapable for the observer, provided (s) he enacts the discourse, turning herself into a participant in the piece of interaction (s) he wants to describe (Auchlin, 1999). Sharing the temporal grid, i. e. entering it, is essential to such now. Indeed, interactionists’ work (P. Auer, E. Couper-Kuhlen, F. Müller; M. Selting; J. Local, i. a.) precisely describe verbal interactions’’ ballet temporality. Yet, their descriptive claim, which constrains empirical work, deliberately rejects any kind of theoretical conclusion or generalization; and their need to '‘objectively’’ describe speech events firmly contradicts what is mandatory for the enactive approach, namely the epistemological experientialist turn, first posited by Lakoff & Johnson (1980). The present paper examines a couple of emblematic cases of prosodic enacting meaning experience that should contribute to grounding the concept, both on its epistemological and its empirical sides.

Open peer commentary on the article “The Circular Conditions of Second-order Science Sporadically Illustrated with Agent-based Experiments at the Roots of Observation” by Manfred Füllsack. Upshot: I address Füllsack’s main conclusions in his article regarding the meaning of second-order observations. Especially envisaged are the epistemological and ontological difficulties raised by his scrutiny of the merging between systemic-internal conditions of second-order reflexivity and the thematic-theoretical accounts of selection, intentionality and purposiveness in evolutionary systems.

The classical formulation of the object of ethics refers to a knowledge of the rules of the adaptation of the human species to their natural environments, to normative expectations supposed in the others and to the biographical evolution of the self. Accordingly, a doctrine of the duties was edified on three pillars, embracing a reference to the duties towards nature, towards the others and towards oneself. Notwithstanding the fact that human action obeys to a variety of factors including bio-physiological conditions and the dimensions of the social environment, ancient and modern metaphysical models of ethics favored the commendatory discourse about the predicates “right” and “wrong,” concurring to ultimate goals. The ethical discussions consisted chiefly in the investigation of the adequacy of the subordinate goals to the final ends of the human action or in the treatment of the metaphysical questions related to free will or determinism, the opposition of the intentionality of the voluntary conduct of man to the mechanical or quasi-mechanical responses of the inferior organisms or machines. From a “second order” approach to the ethical action and imperatives, I propose with this book a critical analysis of the metaphysical and the Kantian ethics. Relevance: In “Ethics and Second-Order Cybernetics” (1992) Heinz von Foerster referred the importance of the application of his notion of “second-order cybernetics” to ethics and moral reasoning. Initially, second-order cybernetics intended an epistemological discussion of recursive operations in non-trivial machines, which were able to include in their evolving states their own self-awareness in observations. The application of his views to ethics entails new challenges. After H. von Foerster essay, what I mean with “second-order ethics is an attempt to identify the advantages of the adoption of his proposal, some consequences in the therapeutically field and lines for new developments.

Key words: Ethics, moral discourse, commendations, second-order cybernetics, observer, objectivity

The concept of agency is of crucial importance in cognitive science and artificial intelligence, and it is often used as an intuitive and rather uncontroversial term, in contrast to more abstract and theoretically heavily weighted terms such as intentionality, rationality, or mind. However, most of the available definitions of agency are too loose or unspecific to allow for a progressive scientific research program. They implicitly and unproblematically assume the features that characterize agents, thus obscuring the full potential and challenge of modeling agency. We identify three conditions that a system must meet in order to be considered as a genuine agent: (a) a system must define its own individuality, (b) it must be the active source of activity in its environment (interactional asymmetry), and (c) it must regulate this activity in relation to certain norms (normativity). We find that even minimal forms of proto-cellular systems can already provide a paradigmatic example of genuine agency. By abstracting away some specific details of minimal models of living agency we define the kind of organization that is capable of meeting the required conditions for agency (which is not restricted to living organisms). On this basis, we define agency as an autonomous organization that adaptively regulates its coupling with its environment and contributes to sustaining itself as a consequence. We find that spatiality and temporality are the two fundamental domains in which agency spans at different scales. We conclude by giving an outlook for the road that lies ahead in the pursuit of understanding, modeling, and synthesizing agents.

Key words: agency, individuality, interactional asymmetry, normativity, spatiality, temporality

The concept of agency is of crucial importance in cognitive science and artificial intelligence, and it is often used as an intuitive and rather uncontroversial term, in contrast to more abstract and theoretically heavy-weighted terms like “intentionality”, “rationality” or “mind”. However, most of the available definitions of agency are either too loose or unspecific to allow for a progressive scientific program. They implicitly and unproblematically assume the features that characterize agents, thus obscuring the full potential and challenge of modeling agency. We identify three conditions that a system must meet in order to be considered as a genuine agent: a) a system must define its own individuality, b) it must be the active source of activity in its environment (interactional asymmetry) and c) it must regulate this activity in relation to certain norms (normativity). We find that even minimal forms of proto-cellular systems can already provide a paradigmatic example of genuine agency. By abstracting away some specific details of minimal models of living agency we define the kind of organization that is capable to meet the required conditions for agency (which is not restricted to living organisms). On this basis, we define agency as an autonomous organization that adaptively regulates its coupling with its environment and contributes to sustaining itself as a consequence. We find that spatiality and temporality are the two fundamental domains in which agency spans at different scales. We conclude by giving an outlook to the road that lies ahead in the pursuit to understand, model and synthesize agents.

Excerpt: Inthe French language, the verb vivre means both “to be alive” (Leben) and “to have an experience, to feel something” (Erleben): it is neutral with respect to the distinction between the transitive life that we call consciousness, and the intransitive life of organisms that merely keep themselves alive. In this text, we put forward the hypothesis that this neutrality, far from being a simple accident of language, is highly revealing as to the primordial status of life; it thus indicates the direction that a phenomenology of life should take. The question that a phenomenology of life has to confront is thus the following: what is the primordial meaning of life such that it precedes the distinction between intransitive and transitive life, and thereby makes this distinction possible? In other words: what is life such that the possibility of consciousness is grounded therein? From the moment we consider that consciousness is basically characterized by intentionality, primordial life must already contain the germ of a fundamental transitivity where intentionality can be grounded; it follows from this that the question of the Being of intentionality, and that of the mode of Being of life, are one and the same question.

It’s sometimes said, and even more often assumed, that life is necessary for mind. If so, and if A-Life promises to throw light on the nature of life as such, then A-Life is in principle highly relevant to the philosophy of mind and cognitive science. However, very few philosophers have attempted to argue for the relation between life and mind. It’s usually taken for granted. Even those (mostly in the Continental tradition, including some with a following in A-Life) who have insisted on the linkage have stated it rather than justified it. If an evolutionary account of intentionality is acceptable, then perhaps biological life ‘makes room’ for mind. But that claim is problematic, since it’s not clear that the type of self-organization involved in life-as-such must necessarily include evolution. Even if it does, it’s a further step to show that life is strictly necessary for mind.

Key words: life, self-organization, evolution, intentionality, a-life