In recent decades, empirical study of experience has been installed as a relevant and necessary element in researching cognitive phenomena. However, its incorporation into cognitive science has been largely done by following an objectivist frame of reference, without reconsidering the practices and standards involved in the process of research and the interpretation and validation of the results. This has given rise to a number of issues that reveal inconsistencies in the understanding and treatment of some crucial aspects of first-person research. In this article, we will outline a research direction aiming at contributing to the establishment of a framework for the study of experience that addresses these inconsistencies. Specifically, we will identify some challenges facing the study of experience – in particular those linked to the understanding of memory, expression and description, and intersubjectivity in exploring experience – and propose to reframe them under the epistemological framework of the enactive approach. Moreover, we will explore the prospect of gaining insight into theoretical and methodological strategies for dealing with these issues by extending our vision beyond the field of cognitive science to its neighboring fields, focusing in particular on the field of somatic practices.

Key words: first-person research, experience research, enactive approach, neurophenomenology, somatic practices, consciousness research

Context: The enactive approach to cognition affirms the relevance of the study of lived experience within cognitive science. Problem: Taking experience as the phenomenon of investigation, while at the same time recognizing it as a necessary medium of any scientific activity implies theoretical, epistemological, and methodological challenges that have to be addressed in order to undertake the scientific study of experience. At the same time, it calls for a development of an alternative, non-objectivist and non-representationalist framework for and by addressing those challenges. Method: After presenting the development of the idea of cognition as enaction and pointing to its consequences for the understanding of science, we situate the study of experience within the enactive approach, presenting neurophenomenology as the methodological implementation of the enactive framework that motivated the development of first-person methods. We distinguish the micro-phenomenological interview and descriptive experience sampling as examples of such methods, reviewing their distinctive features. Results: Understanding first-person research against the background of the enactive approach is shown to be crucial for bringing about the radical epistemological shift that an enactive position entails. Implications: The examination of the relationship between first-person research and enaction makes it possible to clarify the ground from which to address the specific challenges that arise in studying lived experience. Investigating these challenges is necessary for developing a coherent research program for the enactive scientific study of experience.

Key words: Consciousness studies, descriptive experience sampling, enaction, first-person methods, lived experience, micro-phenomenological interview, radical neurophenomenology, reflexivity

Autism research is increasingly moving to a view centred around sensorimotor atypicalities instead of traditional, ethically problematical, views predicated on social-cognitive deficits. We explore how an enactivist approach to autism illuminates how social differences, stereotypically associated with autism, arise from such sensorimotor atypicalities. Indeed, in a state space description, this can be taken as a skewing of sensorimotor variables that influences social interaction and so also enculturation and habituation. We argue that this construal leads to autism being treated on a par with other sensorimotor atypicalities such as blindness or atypical height. This leads to our conclusion that, insofar there is an ethical call to inclusion in our public sphere regardless of contingent bodily difference, an enactivist take on autism naturally leads to extending such inclusion to autism. Moreover, our analysis suggests a concrete way forward to achieve inclusion of autistics: by being more attentive to autistic sensorimotor specifics.

Key words: enactivism, autism, normativity, inclusion, sensorimotor, neurodiversity.

In this paper I home in on an ethical phenomenon that is powerfully elucidated by means of enactive resources but that has, to my knowledge, not yet been explicitly addressed in the literature. The phenomenon in question concerns what I will term the paradox of moral perception, which, to be clear, does not refer to a logical but to a phenomenological-practical paradoxicality. Specifically, I have in mind the seemingly contradictory phenomenon that perceiving persons as moral subjects is at once incredibly easy and incredibly difficult; it is something we do nearly effortlessly and successfully all the time without giving it much thought and it is something that often requires effort and that we fail at all the time (also often without giving it much thought). As I will argue, enactivism offers distinctive resources for explaining the paradoxical nature of moral perception. These resources, moreover, bring out two important dimensions of ethical life that are frequently overlooked in contemporary ethical theory: namely the embodied and socio-technical environment-embedded dimensions of moral perception and moral visibility. As I make my argument, I will be connecting enactivism with insights from David Hume’s and Iris Murdoch’s moral philosophy as well as insights from the field of Epistemic Injustice. As such, I aim to situate enactivism within the larger theoretical ethical landscape; showing connections with existing ethical theories and identifying some of the ways in which enactivism offers unique contributions to our understanding of ethical life. While doing so, I will furthermore introduce two forms of moral misperception: particular moral misperception and categorial moral misperception.

Key words: enactivism, moral perception, epistemic injustice, participatory sense-making, autism, bodily normativity, sociotechnical embeddedness.

While the phenomena of reaching a goal is generally represented in the framework of optimization, the phenomena of becoming of a goal is more similar to a “self-organization and emergent” rather than an “optimization and preexisting” process. In this article we provide a modeling framework for the former alternative by representing goals as emergent autopoietic structures. In order to conceptually situate our approach, we first review some of the most remarkable attempts to formally define emergence, and identify that in most cases such definitions rely on a preexisting system to be observed prior and post emergence, being thus inadequate for a formalization of emergent goals corresponding to the becoming of a systems as such (e.g. emergence of life). Next, we review how an implementation of the reaction networks framework, known as Chemical Organization Theory (COT), can be applied to formalize autopoietic structures, providing a basis to operationalize goals as an emergent process. We next revisit the definitions of emergence under the light of our approach, and demonstrate that recent taxonomies developed to classify different forms of emergence can be naturally deduced from recent work aimed to explain the kinds of changes of the organizational structure of a reaction network.

Key words: chemical organization theory, emergence, goals, autopoiesis, process modelling.

Open peer commentary on the article “The Lived Experience of Being Fragile: On Becoming more “Living” During the Pandemic” by Natalie Depraz. Abstract: The Covid crisis has revealed profound fragility in advanced societies. And yet antidotes to this fragility exist in biological, cultural and relational fields and allow us to think of a homeostasis between fragility and vitality.

Open peer commentary on the article “Assessing Subjective Processes and Vulnerability in Mindfulness-based Interventions: A Mixed methods Exploratory Study” by Sebastián Medeiros, Carla Crempien, Alejandra Vásquez-Rosati, Javiera Duarte, Catherine Andreu, Álvaro I. Langer, Miguel Ibaceta, Jaime R. Silva & Diego Cosmelli Sánchez. Abstract: Mindfulness is phenomenology and good phenomenology is a kind of methodological mindfulness. Mindfulness is not a Buddhist concept, but a human universal psychological resource. The target article does a good job of putting that into practice in using phenomenology to study experiences of mindfulness practitioners.

Open peer commentary on the article “Anchoring in Lived Experience as an Act of Resistance” by Claire Petitmengin. Abstract: Lived experience can be viewed as the unfolding of “poetic space.” This is neither “just” matter nor experience, but the collective exploration of felt embodied meanings by individuals, which co-create as transformations of a fecund whole. Denying poetic space could be detrimental to life.

Two major philosophical movements have sought to fundamentally rethink the relationship between humans and their environment: environmental ethics and enactivism. Surprisingly, they virtually never refer to or seek inspiration from each other. The goal of this analysis is to bridge the gap. Our main purpose, then, is to address, from the enactivist angle, the conceptual backbone of environmental ethics, namely the concept of intrinsic value. We argue that intrinsic value does indeed exist, yet its “intrinsicality” does not boil down to being independent of the interests and needs of humans. Rather, it is brought forth by what we call shared enaction of an axiological domain. The latter is built upon such core posits of enactivism as autonomy, enaction, participatory sense-making as well as the most recent concept of loving as knowing proposed by Hanne De Jaegher.

This paper places the debate on intrinsic value taking place in environmental ethics within the context of the traditional controversy between realism and antirealism. It lays the groundwork for a new kind of realism with respect to intrinsic value. The latter does not claim that intrinsic value is real in the sense that it exists in an external, mind-independent reality; nor does it claim that that there are objective truthmakers of valuing statements. First, it aims at acts of valuing instead of values. So, the question is whether there are cases in which something merits an act of intrinsic valuing. We propose that the core of realism with regard to intrinsic value is the endorsement of what might be is provisionally called the axiological rule of excluded middle; it says that for a given subject or group of subjects any entity either merits an act of intrinsic valuing or does not. However, for the proposed account to work, the paper also seeks a new account of meriting an act of valuing itself, endowing this specific relation with a new, more “embodied” sense.