Enactivism is an emerging perspective both in cognitive science and in cultural psychology. Whereas the enactive approach in general has focused on sense-making as an embodied and situated activity, enactive cultural psychology emphasizes the expressive and dynamically enacted nature of cultural meaning. This chapter first situates enactivism within a tradition of expressivist thinking that has historical roots both in radical Enlightenment thought and Romantic reactions against the rationalization of human nature. It will then offer a view of our human biology that can be reconciled with an account of meaning as irreducibly normative. By emphasizing the consensual rather than the supposedly shared nature of meaningful conduct, enactivism avoids some of the classical pitfalls in thinking about culture. In the conclusion a genetic enactive psychology will be presented, which understands sense-making not as a mediated activity, but as a competence acquired through cultural training and personal stylization.

Key words: Enactivism, expression, consensual coordination, emotion, normativity, cultural training.

Review of: Massimiliano Cappuccio and Tom Froese (eds.) Enactive cognition at the edge of sense-making: Making sense of non-sense. PalgraveMacmillan: Basingstoke, UK, 2014

As sentient and social beings, we live in hope that we can be understood when we try to communicate with each other but we also know that we might be wrong. We strive for better understandings, engaging in an on-going dance of collective sense-making. This paper considers how communication among individuals involves co-creation of meaning by exploring narratives those expressed by a speaker and those created internally by listeners in efforts to achieve understanding. We note that the extent of these efforts varies from reliance on prejudice at one extreme to deep listening at the other, and that organizational barriers may exist which inhibit cocreation of meaning. We suggest that an open systems approach, which enables individuals to explore and share their contextually dependent understandings, will be helpful. We propose a framework that supports and guides participants in endeavors to co-create understandings of problem spaces through storytelling and listening.

Key words: communication, knowledge creation, listening, narratives, open systems, sense-making

The merits of Empirical Modelling (EM) principles and tools as a constructivist approach to computer science education are illustrated with reference to ways in which they have been used in teaching topics related to the standard computer science curriculum. The products of EM are interactive models – construals – that serve a sense-making role. Model-building proceeds in an incremental fashion through the construction of networks of definitions that reflect the observables, dependencies and agents associated with a current situation. The three principal case studies discussed (teaching bubblesort, solving Sudoku puzzles, and recognising groups from their abstract multiplication tables) highlight respects in which EM accounts for aspects of computing that cannot be effectively addressed by thinking primarily in terms of abstractions, procedures and mechanisms. The discussion of EM as a constructivist approach to computer science education is set in the context of an analysis of constructivism in computer science published by Ben-Ari in 2001. Reconciling EM’s constructivist epistemology with this analysis involves recognising its pretensions to a broader view of computer science.

Educational technology is seen as key for lifelong learning, but it has yet to live up to expectation. We argue that current learning environments are typically oriented too much towards structured learning to meet the needs of the lifelong learner. Environments for lifelong learning demand a higher degree of autonomy for the learner, must be open to eclectic sources, support soft informal learning activity, and accommodate evolution both in the experience of the learner and in the context in which this occurs. We propose sense-making through the construction of suitable interactive artefacts as a core activity for lifelong learning, and discuss and illustrate how this can be supported using Empirical Modelling. The merits of Empirical Modelling as a constructivist approach are assessed with reference to a criterion recently proposed by Bruno Latour, namely, the extent to which it strengthens five guarantees, taken together.

The theory of autopoiesis is central to the enactive approach. Recent works emphasize that the theory of autopoiesis is a theory of sense-making in living systems, i.e., of how living systems produce and consume meaning. In this chapter I first illustrate (some aspects of) these recent works, and interpret their notion of sense-making as a bodily cognitive-emotional form of understanding. Then I turn to modern emotion science, and I illustrate its tendency to over-intellectualize our capacity to evaluate and understand. I show that this over-intellectualization goes hand in hand with the rejection of the idea that the body is a vehicle of meaning. I explain why I think that this over-intellectualization is problematic, and try to reconceptualize the notion of evaluation in emotion theory in a way that is consistent and continuous with the autopoietic notion of sense-making. Relevance: It links emotion theory and the enactive notion of sense-making.

In this paper I advance an enactive view of affectivity that does not imply that affectivity must stop at the boundaries of the organism. I first review the enactive notion of “sense-making”, and argue that it entails that cognition is inherently affective. Then I review the proposal, advanced by Di Paolo (Topoi 28:9–21, 2009), that the enactive approach allows living systems to “extend”. Drawing out the implications of this proposal, I argue that, if enactivism allows living systems to extend, then it must also allow sense-making, and thus cognition as well as affectivity, to extend – in the specific sense of allowing the physical processes (vehicles) underpinning these phenomena to include, as constitutive parts, non-organic environmental processes. Finally I suggest that enactivism might also allow specific human affective states, such as moods, to extend.

Key words: enactivism, extended mind, extended life, affectivity, emotion, mood.

In this paper, we start exploring the affective and ethical dimension of what De Jaegher and Di Paolo (Phenomenology and the Cognitive Sciences, 6:485–507, 2007) have called ‘participatory sense-making’. In the first part, we distinguish various ways in which we are, and feel, affectively inter-connected in interpersonal encounters. In the second part, we discuss the ethical character of this affective inter-connectedness, as well as the implications that taking an ‘inter-(en)active approach’ has for ethical theory itself.

Key words: Participatory sense-making, enaction, emotion, empathy, ethics

This article critiques recent enactivist attempts to bridge an epistemological divide between the individual and the social (i.e. to fill in the posited macro-micro gap) Its central claim is that an inflated view of ‘autonomy’ leads to error. Scrutinising two contributions, we find that methodological solipsism taints Varela’s model: It induces De Jaegher & Di Paolo to ascribe social knowledge to perturbances – contingencies whose logic arises from the closed organization of an individual (De Jaegher & Di Paolo, 2007) and Steiner & Stewart to posit that the pre-dispositions of an organizationally closed world prompt individuals to “receive” shared norms (Steiner & Stewart, 2009) On our deflated view, neither organizational closure nor participatory sense making apply to most human cognition. Rather, we invoke a developmental process based on the recursive self-maintenance that is found in all organism-environment systems (including bacteria) Humans differ in that infants discover ways of making skilled use of phenomenal experience: they learn to predicate something of lived experience. As observers, they connect impersonal resources of culture (artifacts, institutions, languages etc.) with on-going social and environmental activity. This human kind of heteronomy links social processes to agent-environment systems that sustain – and are sustained by – historically positioned modes of life. Far from being organisationally closed, human subjects depend on using sensorimotoric prompts to connect the phenomenal with the impersonal and open up a partly shared, partly lived, reality.

This chapter considers the ethical and epistemological consequences of the enactive notion of “languaging” as whole-bodied, intersubjective sense-making. Making sense in language is defined as a process of moving from stable, shared sense, through idiosyncratic non-sense, to a locally produced, co-available or interactively afforded sense. Enactive concepts of autonomy, autopoiesis, adaptivity, and precariousness imply radical idiosyncrasy in how individuals incorporate the means and moves needed to cope in enlanguaged environments. Differences in sense-making style s predict misunderstanding in social interactions. How do participants of linguistic sense-making share meaning? Presenting meaning as a consequence of mindfulness and misunderstanding, this chapter attempts to include the interiority and variety of experience in descriptions of linguistic participatory sense-making. It gives semantic weight to particularity without losing sight of interactional sources of normativity and intentionality.