Niklas Luhmann died in November 1998. He had been elaborating his theory of the society for more than thirty years which has been well received in many quarters of society in the modern world. Yet somehow we are only now beginning to read him when he is no longer there to be asked. And we are beginning to discuss his work although we cannot invite him to lecture us anymore. The following article takes up Luhmann’s very recent small and comprehensive book on Husserl and places him, as he did himself, in a tradition of “enlightenment” which aims for a self-critical constitution of reason.

The key problem of cultural psychology comprises a paradox: while people believe they act on the basis of their own authentic experience, cultural psychologists observe their behavior to be socially patterned. It is argued that, in order to account for those patterns, cultural psychology should take human experience as its analytical starting point. Nevertheless, there is a tendency within cultural psychology to either neglect human experience, by focusing exclusively on discourse, or to consider the structure of this experience to originate in an already produced cultural order. For an alternative approach, we turn to the enactive view of cognition developed by Humberto Maturana and Francisco Varela. Their theory of autonomy can provide the epistemological basis for a cultural psychology that explains how experience can become socially patterned in the first place. Cultural life forms are then considered as consensually coordinated, embodied practices.

Key words: cultural psychology, embodiment, enactivism, epistemology, experiential reality

Radical constructivism grows out of the belief that knowledge is constructed and legitimated by individuals as they make sense of their experiences in particular contexts and drawing on their own histories. Extending this understanding of learning and ways of knowing to girls as they work in the terrain of science, we argue that honoring student experience as the starting place for science instruction fundamentally alters the nature of science, the purpose of teaching and learning science, and the focus of relationships in science class. The implications for this position are extensive: they suggest that the dynamic relationships between language and cultural background of students and teachers alter the ways in which science education historically has enacted discipline, curriculum and pedagogy. We argue that this is particularly important to understand, for science and science education have historically operated within the masculine domain and working with girls in science in ways that respect their (gendered and cultural) construction of knowledge and their experiences, fundamentally alters the enterprise of science – an idea contradictory to most visions of the purposes of education and current reform efforts in science education, even the most liberal.

Metabolism is a criterion of life. Three senses are distinguished. The weakest allows strong A-Life: virtual creatures having physical existence in computer electronics, but not bodies, are classes as ‘alive’. The second excludes strong A-Life but allows that some non-biochemical A-Life robots could be classed as alive. The third, which stresses the body’s self-production by energy budgeting and self-equilibrating energy exchanges of some (necessary) complexity, excludes both strong A-Life and living non-biochemical robots.

The present article will approach biosemiotics from two different interests and contexts. One is an interest in the development of the ethological project of Konrad Lorenz (1970–1971) and Niko Tinbergen (1973) into a truly non-mechanistic bio-psychological foundation of cognitive science. The other is an interest in finding a non-Cartesian foundation for the idea of a unified framework for information and communication science which – of course – must be consistent with the knowledge accumulated in cognitive science.

The terminological boxes into which we press the history of philosophy often obscure deep and important differences among major figures supposedly belonging to a single school of thought. One such disparity within the phenomenological movement, often overlooked but by no means invisible, separates Merleau-Ponty’s Phenomenology of Perception from the Husserlian program that initially inspired it. For Merleau-Ponty’s phenomenology amounts to a radical, if discreet, departure not only from Husserl’s theory of intentionality generally, but more specifically from his account of the intentional constitution of the body and its role in perceptual experience.

The last ten years have seen an increasing interest, within cognitive science, in issues concerning the physical body, the local environment, and the complex interplay between neural systems and the wider world in which they function. Yet many unanswered questions remain, and the shape of a genuinely physically embodied, environmentally embedded science of the mind is still unclear. In this article I will raise a number of critical questions concerning the nature and scope of this approach, drawing a distinction between two kinds of appeal to embodiment: (1) ‘Simple’ cases, in which bodily and environmental properties merely constrain accounts that retain the focus on inner organization and processing; and (2) More radical appeals, in which attention to bodily and environmental features is meant to transform both the subject matter and the theoretical framework of cognitive science.

Key words: embodiment, environment, computational models, internal representation, dynamical systems.

Recent work in "embodied, embedded" cognitive science links mental contents to large-scale distributed effects: dynamic patterns implicating elements of (what are traditionally seen as) sensing, reasoning and acting. Central to this approach is an idea of biological cognition as profoundly "action-oriented" - geared not to the creation of rich, passive inner models of the world, but to the cheap and efficient production of real-world action in real-world context. A case in point is Hurley's (1998) account of the profound role of motor output in fixing the contents of conscious visual awareness – an account that also emphasizes distributed vehicles and long-range dynamical loops. Such stories can seem dramatically opposed to accounts, such as Milner and Goodale (1995), that stress relatively local mechanisms and that posit firm divisions between processes of visual awareness and of visuomotor action. But such accounts, I argue, can be deeply complimentary and together illustrate an important lesson. The lesson is that cognition may be embodied and action-oriented in two distinct – but complimentary – ways. There is a way of being embodied and action-oriented that implies being closely geared to the fine-grained control of low level effectors (hands, arms, legs and so on). And there is a way of being embodied and action-oriented that implies being closely geared to gross motor intentions, current goals, and schematic motor plans. Human cognition, I suggest, is embodied and action- oriented in both these ways. But the neural systems involved, and the size and scope of the key dynamic loops, may be quite different in each case.