Traditional views of knowledge are being challenged. An emerging “constructivist” perspective, as proposed by George Kelly, an engineer turned clinician, suggests that to a large degree we construct reality. In his “constructive alternativism” Kelly assumes that we validate our hypotheses and beliefs through subjectively construed goodness-of-fit criteria applied to perceived differences between anticipations and feedback. His model of construing is compatible with those emerging in the history and philosophy of science and in cognitive psychology. Nevertheless, constructivists must answer a perplexing question: How can fallible knowledge, constructed as it is from abstracted and incomplete representations of objects and events, capture and maintain our confidence, as it does, and furthermore prove highly functional, as it does?

An evolving theory known as “constructivism” challenges the traditional view of how we generate and revise knowledge. Constructivism helps address a major issue raised by modern scholars of the history and philosophy of science, and decision theory. The question is: How do we reduce the search and solution space of complex and changing environments to “mind size” (i.e., to fit our limited memory and computational capacity)? One emerging answer is that we rely heavily upon robust presuppositions and simplified representations of environmental structure. However, such constructed knowledge is likely to be highly fallible, relying as it must on impoverished data bases in the service of strong expectations or paradigms. In this paper we address two issues: Under what conditions can knowledge be highly fallible and at the same time be highly functional?; Can we make a plausible case, within this constructivist frame of reference, for realism, for knowledge that approximates “reality”?

Purpose: Complexity is the real beast that baffles everybody. Though there are increasing inter-disciplinary discussions on it, yet it is scantly explored. The purpose of this paper is to bring a new and unique dimension to the discourse assimilating the important ideas of two towering scientists of their time, Newton and Heinz von Foerster. In the tradition of Foersterian second-order cybernetics the paper attempts to build a bridge from a cause-effect thinking to a thinking oriented towards “understanding understanding” and in the process presents a model of “Cybernetics of Simplification” indicating a path to simplicity from complexity. Design/methodology/approach – The design of research in the paper is exploratory and the paper takes a multidisciplinary approach. The model presented in the paper builds on analytics and systemics at the same time. Findings: Simplicity can be seen in complex systems or situations if one can construct the reality (be that the current one that is being experienced or perceived or the future one that is being desired or envisaged) through the Cybernetics of Simplification model, establishing the effect-cause-and-effect and simultaneously following the frame of iterate and infer as a circular feedback loop; in the tradition of cybernetics of cybernetics. Research limitations/implications – It is yet to be applied. Practical implications: The model in the paper seems to have far reaching implications for complex problem solving and enhancing understanding of complex situations and systems. Social implications – The paper has potential to provoke new ideas and new thinking among scholars of complexity. Originality/value – The paper presents an original idea in terms of Cybernetics of Simplification building on the cybernetics of the self-observing system. The value lies in the unique perspective that it brings to the cybernetics discussions on complexity and simplification.

Key words: causality, complexity, second-order cybernetics, cybernetics of simplification, self-observing system, simplification

Consideration of a possible use of virtual reality technologies in school contexts requires gathering together the suggestions of many scientific domains aimed at understanding the features of these same tools that let them offer valid support to the teaching–learning processes in educational settings. Specifically, the present study is aimed at creating a theoretical framework for the didactic use of VR technologies in schools, highlighting the characteristics of these tools that are supported by a view of teaching that enhances sensorimotor activity in learning. The theoretical approach, through the study of the international scientific literature on this topic, offers interdisciplinary suggestions for realising teaching–learning practices that are supported by scientific principles and a concept of learning that is consistent with the processes that these tools may activate.

A number of observations are made about the nature of constructivism, with the suggestion that it is a less revolutionary development that has been claimed, and that some accounts imply an unwarranted disregard of the environment. The presentation is meant to be provocative and to invite discussion that may clarify the issues.

Key words: Cybernetics, Variance, Reality

Social Constructionism has been instrumental in remodeling grounded theory. In attempting to make sense of the social world, social constructionists view knowledge as constructed as opposed to created. This paper discusses how social constructionists construct knowledge and argues that social constructionism is concerned with the nature of knowledge and how it is created and as such, it is unconcerned with ontological issues. Society is viewed as existing both as a subjective and an objective reality. Meaning is shared, thereby constituting a taken-for-granted reality. Grounded theorists understand knowledge as beliefs in which people can have reasonable confidence; a common sense understanding and consensual notion as to what constitutes knowledge. If it is accepted that social constructionism is not based on a relativist perspective, then it is compatible with Grounded Theory methodology.

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.

The article offers an analysis of a number of Russian studies of the work of Niklas Luhmann (1927–1998), focusing on the understanding of religion as a special autopoietic subsystem of society. The authors describe the formation of “differences” in the religious sphere of social life and their “autopoiesis.” The first ideas about religion as the “faith” (“вѣра”) of the prince and the court elite are implicitly recorded from the 10th – 11th centuries in the context of “theological,” reflections on “true piety,” which, like “truth” and “law,” opposed “lie” and “lawlessness.” The term “religion,” generally accepted today, has been fixed in texts in Russian since the beginning of the 18th century, remaining rare until the second half of the 60s of the 19th century. By the beginning of the 20th century, it acquires about 20 meanings in a spectrum of connotations from the extremely sublime (“saving truth”) to the extremely profane (“opium for the people”) in the “atheistic” publications of the Soviet period, when the authorities begin to construct “communism” as a global perspective “universe of truth,” in which “atheism” must be established, and all religions must “die off.” Modern Russian religious studies “academically” describe the phenomenon of religion in a number of specialized research areas with its own distinctions of “true/false,” including understanding it as an “autopoiesis” of the beliefs of our fellow citizens and their communities as “actors” of communication processes that are part of the social subsystems of science, rights, media, etc. with its “atheistic/religious” distinctions. The publications of the 21st century discuss the variety of meanings of the Latin word “religio” and its derivatives, denoting both the infinitely complex and indescribable “extra-linguistic reality” of a person’s existence in the world, and local forms of “observing of the unknown,” reducing everything “unmastered” to the languages of the confessional “piety” and individual or group “vernacular religiosity,” which today can be understood “theologically,” “atheistically” or “academically.”

Key words: religion, atheism, russia, vernacular religiosity, analysis of differences, autopoiesis, n. luhmann

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.