In this paper we examine an enactive approach to social cog- nition, a species of radical embodied cognition typically pro- posed as an alternative to traditional cognitive science. Ac- cording to enactivists, social cognition is best explained by reference to the social unit rather than the individuals that par- ticipate in it. We identify a methodological problem in this approach, namely a lack of clarity with respect to the model of explanation it adopts. We review two complaints about a mechanistic explanatory framework, popular in traditional cognitive science, that prevent enactivists from embracing it. We argue that these complaints are unfounded and propose a conceptual model of enactive mechanistic explanation of so- cial cognition.

Key words: enactivism, social cognition, mechanistic expla- nation

In my article, I propose to discuss constructivism and realism in terms of actions instead of doing that in a usual way, in terms of theories, philosophers or general positions. To enable this, I offer two conceptual tools. First, I use modified model of four types of knowledge introduced by Andrzej Zybertowicz. It approaches any knowledge-building process as a cultural game, and recognizes reproduction, discovery, redefinition, and design of a new game. Second, I use Stanislaw Lem’s model of three types of geniuses. I illustrate my approach briefly using examples from Plato, Spinoza and Berkeley.

Key words: Constructivism, realism, cultural theory, actions, knowledge.

This article presents the design and analysis of a polysensory listening experience of different languages. Combining sensory design, phenomenology and language education, this research draws on the enaction paradigm. The objective of the authors is twofold: to understand the nature and structures of transmodal perception of unknown languages and to prepare a novel educational approach to sensory awareness to foreign languages. The article will explain the origin of the project as well as its theoretical framework and the foundations that dictated the aesthetic and didactic choices for the video used as a primer within the experiment. Finally, the authors share findings that suggest that inhabitual ways of listening to familiar and unfamiliar languages result in emotional filters as well as cognitive and attentional oscillations.

An important question in the debate over embodied, enactive, and extended cognition has been what has been meant by “cognition”. What is this cognition that is supposed to be embodied, enactive, or extended? Rather than undertake a frontal assault on this question, however, this paper will take a different approach. In particular, we may ask how cognition is supposed to be related to behavior. First, we could ask whether cognition is supposed to be (a type of) behavior. Second, we could ask whether we should attempt to understand cognitive processes in terms of antecedently understood cognitive behaviors. This paper will survey some of the answers that have been (implicitly or explicitly) given in the embodied, enactive, and extended cognition literature, then suggest reasons to believe that we should answer both questions in the negative.

In this paper two swarm intelligence algorithms are used, the first leading the “attention” of the swarm and the latter responsible for the tracing mechanism. The attention mechanism is coordinated by agents of Stochastic Diffusion Search where they selectively attend to areas of a digital canvas (with line drawings) which contains (sharper) corners. Once the swarm’s attention is drawn to the line of interest with a sharp corner, the corresponding line segment is fed into the tracing algorithm, Dispersive Flies Optimisation which “consumes” the input in order to generate a “swarmic sketch” of the input line. The sketching process is the result of the “flies” leaving traces of their movements on the digital canvas which are then revisited repeatedly in an attempt to re-sketch the traces they left. This cyclic process is then introduced in the context of autopoiesis, where the philosophical aspects of the autopoietic artist are discussed. The autopoetic artist is described in two modalities: gluttonous and contented. In the Gluttonous Autopoietic Artist mode, by iteratively focussing on areas-of-rich-complexity, as the decoding process of the input sketch unfolds, it leads to a less complex structure which ultimately results in an empty canvas; therein reifying the artwork’s “death”. In the Contented Autopoietic Artist mode, by refocussing the autopoietic artist’s reflections on “meaning” onto different constitutive elements, and modifying her reconstitution, different behaviours of autopoietic creativity can be induced and therefore, the autopoietic processes become less likely to fade away and more open-ended in their creative endeavour.

Key words: creativity, autopoiesis, stochastic diffusion search, dispersive flies optimisation, generative art.

Open peer commentary on the article “Missing Colors: The Enactivist Approach to Perception” by Adrián G. Palacios, María-José Escobar & Esteban Céspedes. Upshot: The target article discusses the influence of the enactivist account of perception in computer science, beyond subjectivism and objectivism. I suggest going one step further and introduce our VirtualEnaction platform, proposing a federative systemic view for brain-body-environment interaction for this analysis.

On the 50th anniversary of its publication, we look back on some of the intellectual contributions of Gibson’s (1966) The Senses Considered as Perceptual Systems. This work is often seen as contributing a new perspective to our understanding of the 5 senses. In this paper, we explore another intellectual contribution: Gibson’s treatment of perception–action as an irreducible, functional system. We review select examples of systems thinking from the physical, animal, and human social domains. Our suggestion is that a systems-level approach to social interactions would have been a natural extension of Gibson’s ideas.

This chapter situates the conception of language (and communication) in enaction in the context of the research program of the cognitive sciences. It focuses on the formulation of the synthesis of hermeneutics and speech acts and the vision of language according to the metaphor of structural coupling. The exclusion of expressive speech acts in this design is problematized. An examination is offered of the critical steps to the theory of language as a reflection and the linguistic correspondence of cognitivism. We examine the foundations of the proposal in the line of language and social enaction as emergent phenomena which are not reducible to autopoiesis but which constitute a new neurophenomenological position in the pragmatic language dimension. A proposal is made for the integration of hermeneutic phenomenology with genetic and generative phenomenology in social semiotics. The inclusion of expressive speech acts based on the functions of language in the Habermas–Bühler line is also addressed. An opening is proposed of enaction to the expressive dimension of language and meaning holism with the referential use of language.

Key words: enaction, neurophenomenology, performative speech acts, expressive speech acts, background, meaning holism.

In 1996 Varela established the neurophenomenology research programme (NRP). This project was not designed to solve what Chalmers has defined as the hard problem, but rather to offer a methodological remedy for this problem. The NRP seeks to bridge the explanatory gap by creating a reciprocal dialogue between the firstperson perspective on the one hand and third-person perspective on the other. Yet, twenty years after Varela’s NRP kicked off, it seems that the explanatory gap is still very much alive. This paper argues that as long as subjective experience remains at least somewhat inaccessible, we will not be able to bridge this gap.

Open peer commentary on the article “Enaction as a Lived Experience: Towards a Radical Neurophenomenology” by Claire Petitmengin. Upshot: Why has the neurophenomenological approach not been adopted as a common and even obligatory tool in the study of consciousness? I suggest that the problem with the neurophenomenological approach is its effectiveness on the one hand and its almost impossible demands from the scientist on the other: One cannot accept the neurophenomenological approach without rejecting not only the paradigm of cognitive science, but the scientific paradigm as a whole.