Although the enactive approach has been very successful in explaining many basic social interactions in terms of embodied practices, there is still much work to be done when it comes to higher forms of social cognition. In this article, we discuss and evaluate two recent proposals by Shaun Gallagher and DanielHutto that try to bridge this ‘cognitive gap’ by appealing to the notion of narrative practice. Although we are enthusiastic about these proposals, we argue that (i) it is difficult to see them as continuous with the enactivist notion of direct coupling, and (ii) the failure to account for folk psychological action interpretation suggests that the enactive approach should adopt a broader notion of coupling.

Key words: social cognition, enactivism, narrative practice, embodied cognition, cognitive gap

Over the past few years, the prediction error minimization (PEM) framework has increasingly been gaining ground throughout the cognitive sciences. A key issue dividing proponents of PEM is how we should conceptualize the relation between brain, body and environment. Clark advocates a version of PEM which retains, at least to a certain extent, his prior commitments to Embodied Cognition and to the Extended Mind Hypothesis. Hohwy, by contrast, presents a sustained argument that PEM actually rules out at least some versions of Embodied and Extended cognition. The aim of this paper is to facilitate a constructive debate between these two competing alternatives by explicating the different theoretical motivations underlying them, and by homing in on the relevant issues that may help to adjudicate between them.

Key words: prediction error minimization, embodied cognition, extended mind hypothesis

In this article, we investigate the merits of an enactive view of cognition for the contemporary debate about social cognition. If enactivism is to be a genuine alternative to classic cognitivism, it should be able to bridge the “cognitive gap”, i.e. provide us with a convincing account of those higher forms of cognition that have traditionally been the focus of its cognitivist opponents. We show that, when it comes to social cognition, current articulations of enactivism are – despite their celebrated successes in explaining some cases of social interaction – not yet up to the task. This is because they (1) do not pay sufficient attention to the role of offline processing or “decoupling”, and (2) obscure the cognitive gap by overemphasizing the role of phenomenology. We argue that the main challenge for the enactive view will be to acknowledge the importance of both coupled (online) and decoupled (offline) processes for basic and advanced forms of (social) cognition. To meet this challenge, we articulate a dynamic embodied view of cognition. We illustrate the fruitfulness of this approach by recourse to recent findings on false belief understanding.