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.

This paper explores the enactive approach in cognitive science with an eye on the later Wittgenstein’s philosophy. The aim is not that of answering the question: was Wittgenstein an ante litteram enactivist? He was not, because he was not an ante litteram (cognitive) scientist of any kind. The aim, conversely, is that of answering the question: can enactivism be Wittgensteinian? In answering positively, it will be argued that a Wittgensteinian framework can help enactive cognitive scientists in dissolving certain old problems which they sometimes seem not to be able to get rid of. After the Introduction, the first two sections of the paper concern the Wittgensteinian standpoint on psychological concepts (Section 2) and the enactivist approach in its general terms (Section 3). Section 4 attempts a closer examination of some key concepts – chiefly representations, the inner, the “explanatory gap,” the “hard problem” of consciousness – considering both the enactivists’ and Wittgenstein’s attitude towards them. The Conclusion surmises the benefits of a Wittgensteinian perspective also hinting at some other problems which it can help to clarify.

Key words: wittgenstein, enactivism, explanatory gap, hard problem, hutto.

This paper discusses how the second order cybernetics of von Foerster, Maturana, Varela and Luhmann, can be fruitfully integrated with Peirce’s semiotics through the bio-semiotics of Hoffmeyer. The conclusion is that what distinguish animals from machines is that they are autopoietic, have code-duality and through their living organization constitutes a biological interpretant. Through this they come to inhabit a new life world: their games of life take place in their own semiotic Umwelt (von Uexküll). It is the biological context and the history of the species and the individual the determine the meaning of signs in the structural couplings that constitutes the channels of communication. Inspired by Wittgenstein’s theory of language games as the context that determines semantic content of the expressions of sentences, we suggest that animals participate in sign games.

The subject of the article is what the paradigmatic framework for a universal information science or informatics should be and what kind of science we can expect it to be. The mechanistic and rationalistic information processing paradigm of cognitive science is the dominating research program in this research area which is heavily dominated by computer science and informatics. It is pointed out that this logical and mechanistic approach is unable to give an understanding of human signification and its basis in the connotations of biological and social relationships. The paper then discusses – on the basis of previous work – the ontological and epistemological problems of the idea of “information science” and constructs an alternative non‐mechanistic view based on the idea of autopoiesis of second order cybernetics and Peirce’s concept of chaos and evolution. These ideas are related to the cybersemiotic framework for transdisciplinary research of information and communication which the author has developed in other papers. Cybersemiotics is an integration of second order cybernetics, Peirce’s triadic semiosis and Wittgenstein’s theory of language game to a non‐Cartesian cognitive science.

Key words: cognitive science, second order cybernetics, semiotics, information science, ontological foundation, biosemiotics, cybersemiotics, epistemology, chaos, autopoiesis, semiosphere.

This paper summarizes recent attempts by this author to create a transdisciplinary, non-Cartesian and non-reductionistic framework for information studies in natural, social, and technological systems. To confront, in a scientific way, the problems of modern information technology where phenomenological man is dealing with socially constructed texts in algorithmically based digital bit-machines we need a theoretical framework spanning from physics over biology and technological design to phenomenological and social production of signification and meaning. I am working with such pragmatic theories as second order cybernetics (coupled with autopolesis theory), Lakoffs biologically oriented cognitive semantics, Peirce’s triadic semiotics, and Wittgenstein’s pragmatic language game theory. A coherent synthesis of these theories is what the cybersemiotic framework attempts to accomplish.

Key words: cybersemiotics, information science, second order cybernetics, autopoiesis, triadic sign

Excerpt: I want to show how important Uexküll’s Umwelt idea was for Konrad Lorenz ethology, how Maturana and Varela’s autopoietic concept of cognitive domain is an attempt to give a modern second order cybernetic and functionalistic development of important aspects of Uexküll’s idea with its biological theory of the observer in a general system’s evolutionary framework. Interestingly, Luhmann extended this theory into the social and linguistic domain, making it the foundation of a general theory of communication and cognition. But even this cybernetics theory of the living system’s cognition and communication do not have a true phenomenological theory of signification/semantics, which was immanent in Uexküll’s concept. Hence I work to unite second order cybernetics with Peirce’s pragmaticist semiotics within the area of biosemiotics, combining them with Wittgenstein’s language game theory and Lakoff s cognitive semantics in order to make a new transdisciplinary framework for information, cognitive, and communication sciences. I call this new framework Cybersemiotics.

This paper discusses various suggestions for a philosophical framework for a trans-disciplinary information science or a semiotic doctrine. These are: the mechanical materialistic, the pan-informational, the Luhmanian second order cybernetic approach, Peircian biosemiotics and finally the pan-semiotic approach. The limitations of each are analysed. The conclusion is that we will not have to choose between either a cybernetic-informational or a semiotic approach. A combination of a Peircian-based biosemiotics with autopoiesis theory, second order cybernetics and information science is suggested in a five-levelled cybersemiotic framework. The five levels are 1) a level of Firstness, 2) a level of mechanical matter, energy and force as Secondness, 3) a cybernetic and thermodynamic level of information, 4) a level of sign games and 5) a level of conscious language games. These levels are then used to differentiate levels of information systems, sign and language games in human communication. In our model Maturana and Varela’s description of the logic of the living as autopoietic is accepted and expanded with Luhmann’s generalization of the concept of autopoiesis, to cover also to psychological and socio-communicative systems. Adding a Peircian concept of semiosis to Luhmann’s theory in the framework of biosemiotics enables us to view the interplay of mind and body as a sign play. I have in a previous publication (see list of references) suggested the term “sign play” pertaining to exosemiotics processes between animals in the same species by stretching Wittgenstein’s language concept into the animal world of signs. The new concept of intrasemiotics designates the semiosis of the interpenetration between biological and psychological autopoietic systems as Luhmann defines them in his theory. One could therefore view intrasemiotics as the interplay between Lorenz’ biological defined motivations and Freud’s Id, understood as the psychological aspect of many of the natural drives. In the last years of the development of his theory, Lorenz worked with the idea of how emotional feedback introduced just a little learning through pleasurable feelings into instinctive systems because, as he reasoned, there must be some kind of reward of going through instinctive movements, thus making possible the appetitive searching behaviour for sign stimuli. But he never found an acceptable way of modelling motivation in biological science. I am suggesting a cybersemiotic model to combine these approaches, defining various concepts like thought-semiotics, phenosemiotic and intrasemiotics, combining them with the already known concepts of exosemiotics, ecosemiotics, and endosemiotics into a new view of self-organizing semiotic processes in living systems. Thus a new semiotic level of description is generated, where mind-body interactions can be understood on the same description level.

Key words: Cybersemiotics, cybernetics, semiotics, information, self-organisation

Excerpt: I want to speak with the voice of one who takes seriously Wittgenstein’s statement that the function of the philosopher is to help the fly out of the bottle. I am the fly. The philosopher who has helped me most whenever I found myself trapped in the Wittgensteinian bottle is Nelson Goodman. I propose to set forth some conjectures and hypotheses that need particularly to be elucidated by a strong philosophical mind. They all have to do with a subject that is deceptively simple: how people give account of themselves or, in its broader form, what they do when they set forth an “autobiog-raphy.”

Open peer commentary on the article “What Can the Global Observer Know?” by Diana Gasparyan. Upshot: While I agree with Gasparyan’s incisive critique of the concept of the “general observer,” her use of the concept of “event” is somewhat ambiguous. On the one hand, she equates “events” to Wittgenstein’s and (and, truly, Leibniz’s) “configurations of objects” or “states of affairs” and she consider the world as a collection of such states of affairs. On the other hand, she cites Badiou’s work in support of her criticism of the “general observer.” Yet Badiou’s conception of events is very different from Wittgenstein’s: they are locally produced by historically (hence, spatio-temporally) situated agents in their concrete inter-subjective (social) activities. I argue that a resolution of the target article’s ambiguity in favour of Badiou’s conception of events would allow constructivism to escape a narrow epistemological reading of its basic thesis (which Gasparyan convincingly defends) in favor of a broader interpretation.