Ellis R. D. (2013) Neuroscience as a human science: Integrating phenomenology and empiricism in the study of action and consciousness. Human Studies 36(4): 491–507. https://cepa.info/7448
This paper considers where contemporary neuroscience leaves us in terms of how human consciousness fits into the material world, and whether consciousness is reducible to merely mechanical physical systems, or on the contrary whether consciousness is a self-organizing system that can in a sense use the brain for its own purposes. The paper discusses how phenomenology can be integrated with new findings about “neural plasticity” to yield new approaches to the mind– body problem and the place of consciousness as a causal player in the physical world. By phenomenology, I mean simply any attempt to have introspective or reflective access to the meaning of our own conscious states, and to carefully take account of the notorious pitfalls of subjective introspection (often subsumed within the concept of “folk psychology” in the empirically oriented cognitive theory literature).
Fabry R. E. (2018) Betwixt and between: The enculturated predictive processing approach to cognition. Synthese 195(6): 2483–2518. https://cepa.info/5389
Many of our cognitive capacities are the result of enculturation. Enculturation is the temporally extended transformative acquisition of cognitive practices in the cognitive niche. Cognitive practices are embodied and normatively constrained ways to interact with epistemic resources in the cognitive niche in order to complete a cognitive task. The emerging predictive processing perspective offers new functional principles and conceptual tools to account for the cerebral and extra-cerebral bodily components that give rise to cognitive practices. According to this emerging perspective, many cases of perception, action, and cognition are realized by the on-going minimization of prediction error. Predictive processing provides us with a mechanistic perspective that helps investigate the functional details of the acquisition of cognitive practices. The argument of this paper is that research on enculturation and recent work on predictive processing are complementary. The main reason is that predictive processing operates at a sub-personal level and on a physiological time scale of explanation only. A complete account of enculturated cognition needs to take additional levels and temporal scales of explanation into account. This complementarity assumption leads to a new framework – enculturated predictive processing – that operates on multiple levels and temporal scales for the explanation of the enculturated predictive acquisition of cognitive practices. Enculturated predictive processing is committed to explanatory pluralism. That is, it subscribes to the idea that we need multiple perspectives and explanatory strategies to account for the complexity of enculturation. The upshot is that predictive processing needs to be complemented by additional considerations and conceptual tools to realize its full explanatory potential.
We introduce a distinction between cortical dominance andcortical deference, and apply it to various examples ofneural plasticity in which input is rerouted intermodally orintramodally to nonstandard cortical targets. In some cases butnot others, cortical activity `defers’ to the nonstandard sourcesof input. We ask why, consider some possible explanations, andpropose a dynamic sensorimotor hypothesis. We believe that thisdistinction is important and worthy of further study, bothphilosophical and empirical, whether or not our hypothesis turnsout to be correct. In particular, the question of how the distinction should be explained is linked to explanatory gapissues for consciousness. Comparative and absolute explanatorygaps should be distinguished: why does neural activity in aparticular area of cortex have this qualitative expressionrather than that, and why does it have any qualitativeexpression at all? We use the dominance/deference distinction toaddress the comparative gaps, both intermodal and intramodal (notthe absolute gap). We do so not by inward scrutiny but rather by expanding our gaze to include relations between brain, body and environment.