Open peer commentary on the article “Never Mind the Gap: Neurophenomenology, Radical Enactivism, and the Hard Problem of Consciousness” by Michael D. Kirchhoff & Daniel D. Hutto. Upshot: I strongly agree with Kirchhoff and Hutto that consciousness and embodied action are one and the same, but I disagree when they say this identity cannot be fully explained and must simply be posited. Here I attempt to sketch the outlines of just such an explanation.

Open peer commentary on the article “Never Mind the Gap: Neurophenomenology, Radical Enactivism, and the Hard Problem of Consciousness” by Michael D. Kirchhoff & Daniel D. Hutto. Upshot: We point out that the significance of the neurophenomenological approach to the “hard problem” of consciousness is underrated and misunderstood by the authors of the target article. In its original version, neurophenomenology implies nothing less than a change in our own being to dispel the mere sense that there is a problem to be theoretically solved or dissolved. Neurophenomenology thus turns out to be much more radical than the enactivist kind of dissolution promoted by the authors.

Open peer commentary on the article “Never Mind the Gap: Neurophenomenology, Radical Enactivism, and the Hard Problem of Consciousness” by Michael D. Kirchhoff & Daniel D. Hutto. Upshot: It is not clear what Kirchhoff and Hutto mean by identity when they claim that there is no gap between the phenomenal and the physical. Understanding the relation between causation and diachronic constitution, I suggest that phenomenal-physical existence is better characterized as a dynamically articulated form, structure, or gestalt.

According to Enactivism, cognition should be understood in terms of a dynamic interaction between an acting organism and its environment. Further, this view holds that organisms do not passively receive information from this environment, they rather selectively create this environment by engaging in interaction with the world. Radical Enactivism adds that basic cognition does so without entertaining representations and hence that representations are not an essential constituent of cognition. Some proponents think that getting rid of representations amounts to a revolutionary alternative to standard views about cognition. To emphasize the impact, they claim that this ‘radicalization’ should be applied to all enactivist friendly views, including, another current and potentially revolutionary approach to cognition: predictive processing. In this paper, we will show that this is not the case. After introducing the problem (section 2), we will argue (section 3) that ‘radicalizing’ predictive processing does not add any value to this approach. After this (section 4), we will analyze whether or not radical Enactivism can count as a revolution within cognitive science at all and conclude that it cannot. Finally, in section 5 we will claim that cognitive science is better off when embracing heterogeneity.

Key words: enactivism, radical enactivism, predictive processing, mental representations, mental content, conceptual revolution

Open peer commentary on the article “Never Mind the Gap: Neurophenomenology, Radical Enactivism, and the Hard Problem of Consciousness” by Michael D. Kirchhoff & Daniel D. Hutto. Upshot: I show that the gap problem is of no threat to the enactivist approach; moreover, if the enactivism model is thoroughly thought over through extending ontology, it may turn out that the gap should be naturally built in the wholeness of the world at the level of its self-cognition.

Open peer commentary on the article “Never Mind the Gap: Neurophenomenology, Radical Enactivism, and the Hard Problem of Consciousness” by Michael D. Kirchhoff & Daniel D. Hutto. Upshot: Kirchhoff and Hutto argue that the metaphysical commitments of neurophenomenology, as formulated by Varela in 1996, endorse a form of non-reductionism, which assumes and does not resolve the hard problem of consciousness. Although I share Kirchhoff and Hutto’s conceptual concern, I disagree that denying the gap between the phenomenal and the physical, opting for an identity theory in a radical enactivism framework, is a promising alternative to a better understanding of human experience.

The binary divide between traditional cognitivist and enactivist paradigms is tied to their respective commitments to understanding cognition as based on knowing that as opposed to knowing how. Using O’Regan’s and Noë‘s landmark sensorimotor contingency theory of perceptual experience as a foil, I demonstrate how easy it is to fall into conservative thinking. Although their account is advertised as decidedly ‘skill-based’, on close inspection it shows itself to be riddled with suppositions threatening to reduce it to a rules-and-representations approach. To remain properly enactivist it must be purged of such commitments and indeed all commitment to mediating knowledge: it must embrace a more radical enactivism

Key words: Cognitivism, Consciousness, Enactivism, Experience, Knowledge, Perception

This paper reviews two main strategies for dealing with the threat posed by radically enactive/embodied cognition to traditional cognitive science. Both strategies invoke action oriented representations (AORs). They differ in emphasizing different features of AORs in their attempt to answer the REC threat – focusing on their contents and vehicles, respectively. The first two sections review the central motivations and rationales driving the ‘content’ and ‘format’ strategies in turn and raise initial concerns about the tenability of each. With respect to the ‘content’ strategy, these worries ought to make us suspicious about the explanatory value of positing AORs. Although the ‘format’ strategy has a way of answering this concern, it raises a more fundamental worry about the motivation for even believing in AORs in the first place. Although these worries cast doubt on the feasibility of invoking AORs as a means of dealing with the REC threat, they do not constitute conclusive reasons for eliminating AORs altogether. There are other, stronger reasons for supposing that we should. The third section provides a sketch of a master argument, developed elsewhere, which makes that case in full dress fashion. The final section – ‘Resurrection?’ – considers and rejects the possibility that AORs might be resurrected, even if it is agreed that the master argument cited in the third section succeeds.

Key words: radical enactivism, action oriented representations, foundations of cognitive science

A properly radical enactivism – one that eschews the idea that all mentality is necessarily contentful and representational – has better prospects of unifying psychology than does traditional cognitivism. This paper offers a five-step argument in support of this claim. The first section advances the view that a principled way of characterizing psychology’s subject matter is what is required if it is to be regarded as a special science. In this light, section two examines why and how cognitivism continues to be regarded as the best potential unifier for the discipline. But the third section exposes a serious problem about the scope of cognitivism that occurs because it ascribes properties to basic minds that only belong to more sophisticated minds built atop them. In a nutshell, the root problem is that cognitivism relies on folk psychological models of mental states when it assumes that all mentality is contentful. Although this gives cognitivism its intuitive appeal, it also makes it too limited to provide a general model of the mind. Radical enactivism’s way of understanding mentality as embodied activity, it is argued, avoids this and provides a more appropriate means of understanding basic forms of mentality. Against the charge that radical enactivism is also limited in scope, the final section argues that it is inclusive enough to allow for and recognize the emergence of language-based folk psychological modes of mentality, thus making it the superior potential unifier for psychology.

Key words: folk psychology, radical enactivism, unifying psychology, theory of psychology, cognitivism

This paper shows how a radical approach to enactivism provides a way of clarifying and unifying different varieties of enactivism and enactivist-friendly approaches so as to provide a genuine alternative to classical cognitivism. Section 1 reminds readers of the broad church character of the enactivism framework. Section 2 explicates how radical enactivism is best understood not as a kind of enactivism per se but as a programme for radicalizing and consolidating the many different enactivist offerings. The main work of radical enactivism is to RECtify, existing varieties of enactivism and other cognate approaches so as to strengthen and unify them into a single collective that can rival classical ways of thinking about mind and cognition. Section 3 shows how even seemingly non-enactivist explanatory offerings – such as predictive processing accounts of cognition – might be RECtified and brought within the enactivist explanatory fold. Section 4 reveals why, once RECtified, enactivist offerings, broadly conceived, qualify as genuine and revolutionary alternatives to classical ways of understanding cognition.

Key words: enactivism, radical enactivism, predictive coding, mental representations, mental content.