From the perspective of cognitive science, it is illuminating to think of much contemporary scientific research as taking place in distributed cognitive systems. This is particularly true of large-scale experimental and observational systems such as the Hubble Telescope. Clark, Hutchins, Knorr-Cetina, and Latour insist or imply such a move requires expanding our notions of knowledge, mind, and even consciousness. Whether this is correct seems to me not a straightforward factual question. Rather, the issue seems to be how best to develop (...) a theoretical understanding of such systems appropriate to the study of science and technology. I argue that there is no need to attribute to such systems as a whole any form of cognitive agency. We can well understand the importance of such systems while restricting agency to the human components. The implication is that we think of these large-scale distributed cognitive systems not so much as unified wholes, but as hybrid systems including both physical artifacts and ordinary humans. (shrink)

According to Thomas Metzinger, many human cognitive processes in the waking state are spontaneous and are deprived of the experience of epistemic agency. He considers mind wandering as a paradigm example of our recurring loss of epistemic agency. I will enrich this view by extending the scope of the concept of epistemic agency to include cases of depressive rumination and creative cognition, which are additional types of spontaneous cognition. Like mind wandering, they are characterized by (...) unique phenomenal and functional properties that give rise to varying degrees of epistemic agency. The main claim of this paper will be that the experience of being an epistemic agent within a certain time frame is a relational phenomenon that emerges from the organism’s capacity to interact with its cognitive niche. To explore this relation, I develop a new framework that integrates phenomenological considerations on epistemic agency with a functional account of the reciprocal coupling of the embodied organism with its cognitive niche. This account rests upon dynamical accounts of strong embodied and embedded cognition and recent work on cognitive niche construction. Importantly, epistemic agency and organism-niche coupling are gradual phenomena ranging from weak to strong realizations. The emerging framework will be employed to analyze mind wandering, depressive rumination, and creative cognition as well as their commonalities and differences. Mind wandering and depressive rumination are cases of weak epistemic agency and organism-niche coupling. However, there are also important phenomenological, functional, and neuronal differences. In contrast, creative cognition is a case of strong epistemic agency and organism-niche coupling. By providing a phenomenological and functional analysis of these distinct types of spontaneous cognition, we can gain a better understanding of the importance of organism-niche interaction for the realization of epistemic agency. (shrink)

Recently, cognitivist accounts about art have come under pressure to provide stronger arguments for the view that artworks can yield genuine insight and understanding. In Gregory Currie’s Imagining and Knowing: Learning from Fiction, for example, a convincing case is laid out to the effect that any knowledge gained from engaging with art must “be judged by the very standards that are used in assessing the claim of science to do the same” (Currie 2020: 8) if indeed it is to (...) count as knowledge. Cognitivists must thus rally to provide sturdier grounds for their view. The revived interest in this philosophical discussion targets not only the concept of knowledge at the heart of cognitivist and anti-cognitivist debate, but also highlights a more specific question about how, exactly, some artworks can (arguably) afford cognitive import and change how we think about the world, ourselves and the many events, persons and situations we encounter. This paper seeks to explore some of the ways in which art is capable of altering our epistemic perspectives in ways that might count as knowledge despite circumventing some standards of evidential requirement. In so doing we will contrast two alternative conceptions of how we stand to learn from art. Whereas the former is modelled on the idea that knowledge is something that can be “extracted” from our experience of particular works of art, the latter relies on a notion of such understanding as primarily borne out of a different kind of engagement with art. We shall call this the subtractive conception and cumulative conception respectively. The cumulative conception, we shall argue, better explains why at least some insights and instances of knowledge gained from art seem to elude the evidential standards called for by sceptics of cognitivism. (shrink)

To what extent do I have a sense of agency over my thoughts while I dream? The sense of agency in dreams can alter in a variety of interesting ways distinct from normal, waking experience. In fact, dreams show many similarities to the experiences of individuals with schizophrenia. In this paper I analyze these alterations with a focus on distinguishing between reduced sense of agency and other cognitive features such as metacognition, confabulation and attention. I argue that (...) some dream reports demonstrate two interesting commonalities with schizophrenia: thought insertion (TI) and auditory hallucination (AH). This line of research has the potential to further our understanding of TI and AH in schizophrenia through the analysis of similar experience in a different conscious state. Through the analysis of dream reports, I found that although TI and AH both occur in dreams, TI is very rare. This is an interesting result since TI is common in patients with schizophrenia. I propose two speculative lines of explanation for the rarity of TI in dreams: first, the cognitive differences between the symptoms of schizophrenia and dreams, and second, the problem of dream reporting conditions. Dream reporting conditions are particularly important, as without controls, reports can be vague. Analysis of dream reports reveals that it is often unclear whether 'hearing voices' indicates sound phenomenology or thought phenomenology. I propose that dream reports could be disambiguated given the right experimental conditions and I suggest how this could be achieved in future experimental research. (shrink)

Current technology and surveillance practices make behaviors traceable to persons in unprecedented ways. This causes a loss of anonymity and of many privacy measures relied on in the past. These de facto privacy losses are by many seen as problematic for individual psychology, intimate relations and democratic practices such as free speech and free assembly. I share most of these concerns but propose that an even more fundamental problem might be that our very ability to act as autonomous and purposive (...) agents relies on some degree of privacy, perhaps particularly as we act in public and semi-public spaces. I suggest that basic issues concerning action choices have been left largely unexplored, due to a series of problematic theoretical assumptions at the heart of privacy debates. One such assumption has to do with the influential conceptualization of privacy as pertaining to personal intimate facts belonging to a private sphere as opposed to a public sphere of public facts. As Helen Nissenbaum has pointed out, the notion of privacy in public sounds almost like an oxymoron given this traditional private-public dichotomy. I discuss her important attempt to defend privacy in public through her concept of ‘contextual integrity.’ Context is crucial, but Nissenbaum’s descriptive notion of existing norms seems to fall short of a solution. I here agree with Joel Reidenberg’s recent worries regarding any approach that relies on ‘reasonable expectations’ . The problem is that in many current contexts we have no such expectations. Our contexts have already lost their integrity, so to speak. By way of a functional and more biologically inspired account, I analyze the relational and contextual dynamics of both privacy needs and harms. Through an understanding of action choice as situated and options and capabilities as relational, a more consequence-oriented notion of privacy begins to appear. I suggest that privacy needs, harms and protections are relational. Privacy might have less to do with seclusion and absolute transactional control than hitherto thought. It might instead hinge on capacities to limit the social consequences of our actions through knowing and shaping our perceptible agency and social contexts of action. To act with intent we generally need the ability to conceal during exposure. If this analysis is correct then relational privacy is an important condition for autonomic purposive and responsible agency—particularly in public space. Overall, this chapter offers a first stab at a reconceptualization of our privacy needs as relational to contexts of action. In terms of ‘rights to privacy’ this means that we should expand our view from the regulation and protection of the information of individuals to questions of the kind of contexts we are creating. I am here particularly interested in what I call ‘unbounded contexts’, i.e. cases of context collapses, hidden audiences and even unknowable future agents. (shrink)

In this paper, I borrow Neil Levy’s account of bad beliefs as a starting point to discuss how the social turn in epistemology affects our understanding of the formation, persistence, and spreading of conspiracy beliefs. Despite the recent convergence of philosophers and psychologists on the importance of studying the social dimensions of cognition, current models of conspiracy beliefs differ substantially as to the role that agents have in adopting and maintaining conspiracy beliefs. As a result, the proposals (...) also differ in the remedial strategies they recommend. Here I endorse an integrative approach, which I call “agency in context”, combining explanations of bad believing in terms of the agent’s cognitive habits and information processing with societal failures in providing the support agents need to recognize marks of epistemic authority in sources of information and acquire the critical skills for the evaluation of competing explanations. (shrink)

The concept of agency is of crucial importance in cognitive science and artificial intelligence, and it is often used as an intuitive and rather uncontroversial term, in contrast to more abstract and theoretically heavy-weighted terms like “intentionality”, “rationality” or “mind”. However, most of the available definitions of agency are either too loose or unspecific to allow for a progressive scientific program. They implicitly and unproblematically assume the features that characterize agents, thus obscuring the full potential and challenge (...) of modeling agency. We identify three conditions that a system must meet in order to be considered as a genuine agent: a) a system must define its own individuality, b) it must be the active source of activity in its environment (interactionalasymmetry) and c) it must regulate this activity in relation to certain norms (normativity). We find that even minimal forms of proto-celular systems can already provide a paradigmatic example of genuine agency. By abstracting away some specific details of minimal models of living agency we define the kind of organization that is capable to meet the required conditions for agency (which is not restricted to living organisms). On this basis, we define agency as an autonomous organization that adaptively regulates its coupling with its environment and contributes to sustaining itself as a consequence. We find that spatiality and temporality are the two fundamental domains in which agency spans at different scales. We conclude by giving an outlook to the road that lies ahead in the pursuit to understand, model and synthesis agents. (shrink)

Let me begin by saying that I am sympathetic to the simulation theory, especially where it is conceived of as a crucial and central addition alongside the theory-theory as the explanation of our capacity to attribute mental states, rather than as an exclusive and exhaustive account by itself.1 I part company with Professor Stueber, however, in that I view the recent simulation theory/theory- theory controversy as subject to resolution primarily through empirical findings. Still, it cannot be denied that Stueber has (...) helped to crystallize elements of the simulation theory/theory-theory debate that have been lurking all along, and has illuminated an important avenue of inquiry into the status of simulation. (shrink)

This commentary is an attempt to give a Vygotskian perspective on Carpendale's & Lewis's (C&L's) target article. The article uses ideas that are well familiar to Vygotsky's scholars. However, it develops these ideas further and raises important empirical questions about the role of social interaction in the development of social cognition. The article provides a fresh view on the old problems and frames themes traditional for the English-speaking developmental psychology into a broader international perspective.

Sense of agency is a compelling but fragile experience that is augmented or attenuated by internal signals and by external cues. A disruption in SoA may characterise individual symptoms of mental illness such as delusions of control. Indeed, it has been argued that generic SoA disturbances may lie at the heart of delusions and hallucinations that characterise schizophrenia. A clearer understanding of how sensorimotor, perceptual and environmental cues complement, or compete with, each other in engendering SoA may prove (...) valuable in deepening our understanding the agency disruptions that characterise certain focal neurological disorders and mental illnesses. Here we examine the integration of SoA cues in health and illness, describing a simple framework of this integration based on Bayesian principles. We extend this to consider how alterations in cue integration may lead to aberrant experiences of agency. (shrink)

This chapter contains sections titled: The Scientific Legitimacy of Mentalism? Cognitive Architecture and Massive Modularity Embodied, Situated, and Extended Cognition Concepts Mindreading Conclusion and Future Directions References.

A central characteristic of living organisms is their agency, that is, their intrinsic activity, both in terms of their basic life processes and their behavior in the environment. This aspect is currently a subject of debate and this article provides an overview of some of the relevant publications on this topic. We develop the argument that agency is immanent in living organisms. There is no life without agency. Even the basic life processes are an intrinsic activity, which (...) we call the organismic level of agency. In addition to this we describe several further levels. These capture different qualities that occur or transform during evolution. In addition to the organismic level, we propose an ontogenetic level, a level of directed agency, directed agency with extended flexibility, and a level that includes the capacities to follow preconceived goals. A further property of organisms is their autonomy. It has been shown that the capacity for autonomy changed during evolution. Here we propose that the two organismic properties autonomy and agency are closely related. Enhanced physiological and behavioral autonomy extends the scope of self-generated, flexible actions and reactions. The increase in autonomy through the evolution of a widened scope of behavioral possibilities and versatility in organisms coincides with extended levels of agency. Especially the human organization, including the sophisticated brain, is the basis for an extended level of agency referring to the capacities to follow preconceived goals. However, it is important for the understanding of the phenomenon of agency not only to assume this latter form, but also to look at the different levels of agency. (shrink)

I begin with a representative example of a contemporary scientific activity, observations using the Hubble Space Telescope, and ask what approaches within the cognitive sciences seem most fruitful as aids in developing an overall account of this sort of scientific activity. After presenting the Hubble Space Telescope System and a recent result, I consider applying a standard computational paradigm to this system. I find difficulties in identifying an appropriate cognitive agent and in making a suitable place for the instrumentation that (...) constitutes such a large part of the whole system. I next consider applying the notion of distributed cognition as developed by Hutchins (1995), and then return to the question whether The Hubble System, understood as a distributed cognitive system, should be regarded as a computational system. I find a large computational component, but also an important part, the Hubble Telescope itself, that seems better characterized as a dynamic system than as a computational system. Moreover, the group of scientists interpreting the images produced by the system seem best thought of as a human/cultural system along the lines advocated by those developing a cognitive (Lakoff, 1987) or usage-based (Tomasello, 2003) approach to language acquisition and language use. I argue next that, while cognition may be theorized as distributed among both humans and instruments, there is no need to introduce into cognitive science a notion of distributed knowledge beyond simple collective knowledge. Even less is there any need to introduce notions of distributed mind or distributed consciousness. The result is that the agency involved in distributed cognitive systems remains simply human agency as ordinarily conceived. I conclude that distributed cognitive systems like The Hubble System are hybrid systems composed partly of dynamic physical systems, partly of computational systems, and partly of human cultural systems. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction:The Heat of Mild Cognitive ImpairmentJulian C. Hughes (bio)Keywordsaging, explanation, mild cognitive impairment, understanding, valuesDebates about mild cognitive impairment (MCI) are generating heat, albeit civilized heat. But under the surface, as I think the papers in this special issue demonstrate, the civilized heat comes from a good deal of passion. One way in which philosophy can contribute to the debate is by making plain the sources of this (...) passion, so that the motivating forces are clearer.One motivating force is this: There will be people who do not have dementia but who have symptoms or signs that might predict dementia, which cause them concern, whom we might help by early intervention. The intervention might involve advice and support, or it might involve some form of drug treatment; and in the utopia of our dreams, it might involve prevention. All of this is very motivating for clinical scientists. It also offers a laudable motivation to pharmaceutical companies, who simultaneously must have regard to the possibility of profits for their shareholders.Here, however, is an alternative motivation: The effects of aging must not be ignored if help can be given, but older people must not be stigmatized by a medical process that thrusts disabling labels on them. People age, but they age differently, and it is better to recognize difference, both from a biological and from a philosophical perspective. Thus, a passionate commitment to the cause of individual agency in old age and a desire for authentic autonomy for older people provide strong motivation too.At root, then, the conflicting passions over MCI reflect the age-old struggle in the philosophy of psychiatry between the natural sciences (Naturwissenschaften) and the human or cultural sciences (Geisteswissenschaften): the tension is between a tendency to approach the problem with the aim of eliciting a scientific explanation and a tendency to try to achieve a human and cultural understanding of the phenomena (Phillips 2004). So, although MCI can be regarded as an explanatory diagnostic entity with some predictive value, it can also be regarded as a label that might cause harm or as a human phenomenon that requires understanding. Furthermore, MCI raises ontological questions about the nature of disease entities. And there is a wider issue as well about how aging itself should be regarded.From a biological perspective, it turns out there is no clear cutoff between what is normal and what [End Page 1] is not. Hence, in a number of ways, values seem to be as important as facts (Sadler 2005). Perhaps philosophy should content itself with saying no more than this: MCI ought not to be considered or debated as if it lies outside the realm of evaluative judgment. The very possibility of its existence as a clinical entity is a matter worthy of moral and social discourse.The direction of thought indicated here and in the papers that follow, however, is more radical than the easily won point that the "diagnosis" of MCI is not value free. On the back of the biological point, that there is a continuum between physiological and pathological aging, is the broader philosophical point that aging can neither be understood solely in terms of physiology nor in terms of pathology, nor even in terms of both. Ageing represents, inter alia, a social and cultural phenomenon manifest in the context of particular psychological and spiritual responses to a mixture of physiological adaptations and pathological predispositions. Without the broader picture, we tend to characterize old age, as Michael Bavidge has suggested elsewhere, in terms of deteriorations: "We should think of old age as offering alternative rather than impaired ways of experiencing life" (2006, 49). The difficulty is that any diagnosis seems to suggest impairment in one form or another. The radical suggestion, therefore, might be to commend descriptions that encourage shared understanding over and above the giving of names and labels.In a brief critique of the scientific approach to "banal memory disorders and MCI", Jean-Marie Léger, like Bavidge, regrets the extent to which people with cognitive impairment "are described in terms of what they have lost, with no regard for the wealth of faculties which are still present." Léger... (shrink)

Although philosophical approaches to the self are diverse, several of them are relevant to cognitive science. First, the notion of a 'minimal self', a self devoid of temporal extension, is clarified by distinguishing between a sense of agency and a sense of ownership for action. To the extent that these senses are subject to failure in pathologies like schizophrenia, a neuropsychological model of schizophrenia may help to clarify the nature of the minimal self and its neurological underpinnings. Second, there (...) is good evidence to suggest that although certain aspects of the minimal self are primitive and embodied, other aspects may be accessed only in reflective consciousness. Employing a modified concept of the minimal self, it may be possible to construct a robotic form of non-conscious self-reference that depends on an interaction between the robotic body and its environment. In contrast to the minimal self, the narrative self involves continuity over time and is directly relevant to discussions of memory and personal identity. There is growing consensus among philosophers and cognitive scientists about the importance of narrative and its relation to episodic memory and left-hemisphere functions. There are, however, at least two different views of how the narrative self is structured. On one model it is nothing more than an abstract point. On a more extended view, proposed here, the self is a rich amalgam of narratives that allows for the equivocations, contradictions, and self-deceptions of personal life. Even in this case, however, neurocognitive models contribute to our understanding of how narrative identity is structured. (shrink)

This article reviews recent developments within a number of academic disciplines pointing toward an increasing importance of imagination for understanding morality and cognition. Using elements from hermeneutics and metaphor theory, it works toward a framework for a more context-sensitive understanding of human agency, especially focusing on moral deliberation and change. The analytic framework is used to analyze the story of a patient making tough decisions in the context of prenatal diagnosis. We show how a relatively (...) stable outlook on the world, here called the “baseline of choice,” is challenged by unexpected events and how imaginative processes enter into the active creation of a new moral order. The ensuing interpretation is then placed within a broader philosophical landscape. John Dewey’s notion of “dramatic rehearsal” is put forward as one particularly promising way of understanding moral imagination, deliberation, and decision-making. (shrink)

The sense of agency – the subjective feeling of being in control of our own actions – is one central aspect of the phenomenology of action. Computational models provided important contributions toward unveiling the mechanisms underlying the sense of agency in individual action. In particular, the sense of agency is believed to be related to the match between the actual and predicted consequences of our own actions (comparator model). In the study of joint action, models are even (...) more necessary to understand the mechanisms underlying the development of coordination strategies and how the subjective experiences of control emerge during the interaction. In a joint action, we not only need to predict the consequences of our own actions; we also need to predict the actions and intentions of our partner, and to integrate these predictions to infer their joint consequences. Understanding our partner and developing mutually satisfactory coordination strategies are key components of joint action and in the development of the sense of joint agency. Here we discuss a computational architecture which addresses the sense of agency during intentional, real-time joint action. We first reformulate previous accounts of the sense of agency in probabilistic terms, as the combination of prior beliefs about the action goals and constraints, and the likelihood of the predicted movement outcomes. To look at the sense of joint agency, we extend classical computational motor control concepts - optimal estimation and optimal control. Regarding estimation, we argue that in joint action the players not only need to predict the consequences of their own actions, but also need to predict partner’s actions and intentions (a ‘partner model’) and to integrate these predictions to infer their joint consequences. As regards action selection, we use differential game theory – in which actions develop in continuous space and time - to formulate the problem of establishing a stable form of coordination and as a natural extension of optimal control to joint action. The resulting model posits two concurrent observer-controller loops, accounting for ‘joint’ and ‘self’ action control. The two observers quantify the likelihoods of being in control alone or jointly. Combined with prior beliefs, they provide weighing signals which are used to modulate the ‘joint’ and ‘self’ motor commands. We argue that these signals can be interpreted as the subjective sense of joint and self agency. We demonstrate the model predictions by simulating a sensorimotor interactive task where two players are mechanically coupled and are instructed to perform planar movements to reach a shared final target by crossing two differently located intermediate targets. In particular, we explore the relation between self and joint agency and the information available to each player about their partner. The proposed model provides a coherent picture of the inter-relation of prediction, control, and the sense of agency in a broader range of joint actions. (shrink)

This article explores how the concept of agency in social theory changes when it is conceptualized as a relational rather than an individual phenomenon. It begins with a critique of the structure/agency debate, particularly of how this emerges in the critical realist approach to agency typified by Margaret Archer. It is argued that this approach, and the critical realist version of relational sociology that has grown from it, reify social relations as a third entity to which agents (...) have a cognitive, reflexive relation, playing down the importance of interaction. This upholds the Western moral and political view of agents as autonomous, independent, and reflexive individuals. Instead, the article considers agency from a different theoretical tradition in relational sociology in which agents are always located in manifold social relations. From this, an understanding is created of agents as interactants, ones who are interdependent, vulnerable, intermittently reflexive, possessors of capacities that can only be practised in joint actions, and capable of sensitive responses to others and to the situations of interaction. Instead of agency resting on the reflexive monitoring of action or the reflexive deliberation on structurally defined choices, agency emerges from our emotional relatedness to others as social relations unfold across time and space. (shrink)

The notion of form is "the most important notion within the Critique of Aesthetic Judgment". The sensible form involved in aesthetic judgment stands in no clear relation to the formal elements of the Transcendental Aesthetic and Logic—neither to the a priori forms of space and time, nor to the categories. It is held to be the same "kind of form" as the intuitable, "empirical form" mentioned infrequently in the Pure Reason. The author attempts to establish only "what Kant meant" as (...) distinct from its "truth." He lays a bold preparation for "the suggestion... that aesthetic experience is a window, so to speak, into the noumenal world". In Ch. I he accepts a widely-held view that Kant is the discoverer of "philosophical aesthetics" or "the autonomy of the aesthetic realm." His concern is not with this historical question. Nonetheless it may be said that he is not sufficiently aware that the autonomy found in Kant is not in understanding aesthetics as a realm of art, but only in understanding aesthetic judgment in its concern with both art and nature. Accordingly the aesthetic form of objects of art and objects of nature is treated without differentiation. The author is little concerned with form in its relation to natural purposiveness, or with the relation of form in the Aesthetic Judgment to form in the Teleological Judgment. Since nature, at least in certain contexts, supplies a kind of norm for art—a "traditional" element in Kant—the author’s exposition of the manner in which art imitates nature is not entirely satisfactory. In Ch. II, the central issue is whether "individual colors and tones are more than mere sensations". If however each may be understood as "a play of sensations" they can be said to possess a "form" and may enter into aesthetic judgments. The assumption here is that only if the parts of a beautiful thing, e.g., the individual colors of a painting, are beautiful, "can the painting as a whole be a beautiful thing". But this atomistic view of the aesthetic part is subsequently modified. In Ch. III, the imagination is said to "function without the categories" in the synthesis of aesthetic forms. The author must then oppose the view of Kemp Smith and others "that there can be no cognitive awareness or consciousness apart from the categories". He relies especially on the "judgments of perception" of the Prolegomena which "require no pure concept of the understanding". The possibility is not considered that although the imagination may indeed function "autonomously"—without the categories—in the synthesis of aesthetic form, that same synthesis may presuppose a synthesis employing the categories, especially in certain types of aesthetic experience. Some valuable clarifications are achieved of the difficult notions of "play," the harmony of form and cognitive faculties, and the universality of aesthetic judgments. The thesis of Ch. IV is that the object of experience, or the phenomenal object, is not a second object, distinct from the thing-in-itself, but an appearance of the thing-in-itself. Ch. V is devoted to Kant’s theory of art and especially to genius as the productive faculty of aesthetic ideas. The harmony of the faculties of imagination and understanding required of the artistic genius is held to be the same as the harmony which "the work of art itself... arouses in the perceiver of that work of art", but is spontaneous and original in the former case. What would be required of the productive agency in the case of natural objects of aesthetic experience lies outside the range of subject matter chosen. Kant’s view, although not entirely lucid, is that "the standard of fine art must be sought in the supersensible substrate of the artist’s faculties and that the production of the accord of the faculties of understanding and imagination ‘is the ultimate end set by the intelligible basis of our nature'". This prepares the conclusion that "the artist, as creative genius, is he who not only produces but expresses in sensible products, forms which are windows into the supersensible substrate of being". The monograph effectively raises this possibility as a central issue in the discussion of Kant’s aesthetics.—R. K. (shrink)

Intelligibility relates to a person’s agency in guiding their behavior to be logical and reasonable, and it makes sense during action. However, it does not always happen. Sometimes, intelligibility fails, and the subject’s actions become distanced from what had previously made sense to them or others. At that moment, what I have called misunderstandings within the agency appear. When the emotional process interferes with the action process, it is one of the causes of misunderstandings within the agency. (...) Then, emotions interfere with the action and produce a cognitive dissociation that makes it difficult for the agents to interpret what is happening in the scene. It breaks between intelligibility and meaning. This also creates problems of understanding and communication. This is why the analysis of the misunderstandings within the agency is of such great importance. (shrink)

This article engages the considerations of imagination in Kierkegaard and Ricoeur to argue for a moral dimension of the imagination and its objects. Imaginary objects are taken to be mental representations in images and narratives of people or courses of action that are not real in the sense that they are not actual, or have not yet happened. Three claims are made in the article. First, by drawing on the category of possibility, a conceptual distinction is established between imagination and (...) fantasy, (1) I claim that imagination has a moral dimension because it is engaged in considering real-life possibilities. Second, (2) drawing on Kierkegaard and Ricoeur, it is argued that mental representations of selfhood in imagination have a moral dimension because they essentially allow people to understand the development of agency in human selfhood by means of representations of would-be selves and narrative figurations of the self. Third, (3) mental representations of human selves have a moral dimension because they form important points of reference for moral orientations in the field of human praxis (moral pointers). (shrink)

Contemporary epistemological and cognitive studies, as well as recent trends in computer science and game theory have revealed an increasingly important and intimate relationship between Information, Interaction, and Agency. Agents perform actions based on the available information and in the presence of other interacting agents. From this perspective Information, Interaction, and Agency neatly ties together classical themes like rationality, decision-making and belief revision with games, strategies and learning in a multi-agent setting. Unified by the central notions Information, Interaction, (...) and Agency, the essays in this volume provide refreshing methodological perspectives on belief revision, dynamic epistemic logic, von Neumann games, and evolutionary game theory; all of which in turn are central approaches to understanding our own rationality and that of other agents. (shrink)

Biological agents can act in ways that express a sensitivity to context-dependent relevance. So far it has proven difficult to engineer this capacity for context-dependent sensitivity to relevance in artificial agents. We give this problem the label the “problem of meaning”. The problem of meaning could be circumvented if artificial intelligence researchers were to design agents based on the assumption of the continuity of life and mind. In this paper, we focus on the proposal made by enactive cognitive scientists to (...) design artificial agents that possess sensorimotor autonomy—stable, self-sustaining patterns of sensorimotor interaction that can ground values, norms and goals necessary for encountering a meaningful environment. More specifically, we consider whether the Free Energy Principle (FEP) can provide formal tools for modeling sensorimotor autonomy. There is currently no consensus on how to understand the relationship between enactive cognitive science and the FEP. However, a number of recent papers have argued that the two frameworks are fundamentally incompatible. Some argue that biological systems exhibit historical path-dependent learning that is absent from systems that minimize free energy. Others have argued that a free energy minimizing system would fail to satisfy a key condition for sensorimotor agency referred to as “interactional asymmetry”. These critics question the claim we defend in this paper that the FEP can be used to formally model autonomy and adaptivity. We will argue it is too soon to conclude that the two frameworks are incompatible. There are undeniable conceptual differences between the two frameworks but in our view each has something important and necessary to offer. The FEP needs enactive cognitive science for the solution it provides to the problem of meaning. Enactive cognitive science needs the FEP to formally model the properties it argues to be constitutive of agency. Our conclusion will be that active inference models based on the FEP provides a way by which scientists can think about how to address the problems of engineering autonomy and adaptivity in artificial agents in formal terms. In the end engaging more closely with this formalism and its further developments will benefit those working within the enactive framework. -/- . (shrink)

The term “emotional practices” is gaining currency in the historical study of emotions. This essay discusses the theoretical and methodological implications of this concept. A definition of emotion informed by practice theory promises to bridge persistent dichotomies with which historians of emotion grapple, such as body and mind, structure and agency, as well as expression and experience. Practice theory emphasizes the importance of habituation and social context and is thus consistent with, and could enrich, psychological models of situated, (...) distributed, and embodied cognition and their approaches to the study of emotion.It is suggested here that practices not only generate emotions, but that emotions themselves can be viewed as a practical engagement with the world. Conceiving of emotions as practices means understanding them as emerging from bodily dispositions conditioned by a social context, which always has cultural and historical specificity. Emotion-as-practice is bound up with and dependent on “emotional practices,” defined here as practices involving the self , language, material artifacts, the environment, and other people. Drawing on Pierre Bourdieu's concept of habitus, the essay emphasizes that the body is not a static, timeless, universal foundation that produces ahistorical emotional arousal, but is itself socially situated, adaptive, trained, plastic, and thus historical. Four kinds of emotional practices that make use of the capacities of a body trained by specific social settings and power relations are sketched out—mobilizing, naming, communicating, and regulating emotion—as are consequences for method in historical research. (shrink)

There is currently a burgeoning interest in affects across a number of disciplines--philosophy, psychology, neuroscience and psychoanalysis. Yet, it remains unclear to what extent one can infer that a common set of problems and concerns exists. In this project, therefore, I undertake an interdisciplinary inquiry with the aim of providing conceptual clarity about the meaning and function of affects. In particular, I begin with the history of philosophy; then I turn to focus upon psychology--exploring the notion of "basic emotions" as (...) well as the question of whether affects can exist without cognition. This leads to an examination of recent work in neuroscience. My conclusion is that the perspectives of psychologists and neuroscientists are a necessary, but insufficient way to conceive of affects, and that to understand affects fully, one must consider the theme of agency. ;The capacity for regulation is a rich area in which to investigate how affects and agency are connected. I synthesize literature about regulation from developmental psychology, infant research and psychoanalysis, delineating three stages of development: pre-agency, agency proper, and self-conscious agency. More specifically, I propose that agency comes into being through "affect regulation." In enabling an infant to identify and modulate his/her affect states, affect regulation fosters the unfolding of a sense of agency. Affects are not simply found states in the mind; it is possible for them to be crafted and refined. Thus, I suggest that a new term, "affectivity," is required to characterize the ability that adults have to self-regulate affects. Clinical material is introduced to illustrate the concept of affectivity. ;My view supports the psychoanalytic assumption that affects contribute to the emergence of a sense of agency and that a sense of agency allows us to experience new and more differentiated affects. The claim that there is an integral relation between affects and agency depends upon a range of perspectives--about the brain and behavior, but also about subjective experience, which is both influenced by culture and is radically unique. In my conclusion, I stress the importance of preserving the scientific and hermeneutic aspects of psychoanalysis. (shrink)

The relationship between understanding other natural minds, often labeled ‘mindreading,’ and putative understanding of the supernatural is a critical one for the dialogue centering on the cognitive science of religion . A basic tenet of much of CSR is that cognitive mechanisms that typically operate in the ‘natural’ domain are co-opted so as to generate representations of the extra-natural. The most important mechanisms invoked are, arguably, the ones that detect agency, represent actions, predicate beliefs and desires of (...) others, and track social hierarchies, coalitions, and exchanges. In this essay, I show that where one lands on the interdisciplinary debate over the nature of mindreading has a significant impact on parts of CSR that invoke social cognition. I focus my essay on the case of CSR explanations of religious experiences in terms of a hyperactive agency detective device. (shrink)

Advances in Experimental Philosophy of Free Will and Responsibility brings together leading researchers from psychology and philosophy to present new findings and ideas about human agency and moral responsibility. Their contributions reflect the growth of research in these areas over the past decade and highlight both the ways that philosophy can be relevant to empirical research and how empirical work can be relevant to philosophical investigations. Mixing new empirical work with the meta-philosophical and philosophical upshot of the latest research (...) being done, chapters cover motivated cognition and free will beliefs, folk intuitions about manipulation and agency, mental control in assessments of responsibility, the importance of skilled decision making to free will judgments and the relationship between free will and substance dualism. Blending cutting-edge research from philosophy with methods from psychology, this collection is a compelling example of the value of interdisciplinary approaches, contributing to our understanding of the complex networks of attitudes, beliefs, and judgments that inform how we think about agency and responsibility. (shrink)

A number of existing researches agree that digitalization would facility firms to launch ambidextrous innovations. Digitalization is not only about technological change, but more importantly, the reshaping of the firms’ knowledge structure and routines to percept and integrate knowledge. Thus, some researchers suggest that whether firms could benefit from digitalization varies across firms and industries, since innovation in different firms and industries relies on differentiated level of cognitive and reasoning of knowledge. However, existing studies mainly focus on exploring the firm-level (...) differences, and leave the industry-level difference underdeveloped. In response, this study integrates knowledge-based view to examine how a firm’s digitalization affects ambidextrous innovation, and further explore the conjoint effect of industrial knowledge bases—the knowledge base of the industry the firm is located in—on the relationship between firm digitalization level and ambidextrous innovation. This study uses Python to conduct text mining of firms’ annual reports, and obtains data of 394 listed companies from the year 2014 to 2020. The empirical results show that digitalization level has positive effect on both exploratory innovation and exploitative innovation, and the effect on exploitative innovation is stronger than on exploratory innovation. Moreover, the moderating effect of industrial knowledge base is significant on “digitalization–exploratory innovation” but not on “digitalization–exploitative innovation” relationship. By doing so, this study refines the research on the relationship between digitalization and firm innovation, and confirms that the usage of digitalization may lead to achieve an ambidextrous situation. This study also provides a theoretical basis for industrial differences of the effectiveness of digitalization, suggesting firms considering industrial characteristics to implement digitalization-assisted innovation practices. (shrink)

Why Delusions Matter is a reflection on the importance of the study of delusions for better understanding and reshaping our mutual interactions. The study of delusions has transformed the philosophy of mind and psychology in the last thirty years, helping redefine the relationship between rationality and intentionality. It has still a lot to offer to emerging areas at the intersection of ethics and epistemology. These are areas where the focus of the investigation of beliefs is moving from a (...) painstaking assessment of the individual’s cognitive achievements and failures to a broader examination of the environmental and social pressures on the adoption, revisions, and maintenance of beliefs at individual and collective levels. In the book, there is an exploration of the notion of delusionality across clinical and non-clinical contexts which shows how delusions are meaningful beliefs that matter to the speaker's identity but are received by the interpreter as implausible and unshakeable. Delusions are not pathological by default, but they can bring epistemic and psychological costs as well as temporary benefits. Although a speaker's delusions can make collaboration difficult, this should not discourage interpreters from attempts at genuine engagement. Delusions are not a sign of a breakdown in the speaker's capacity for agency and thus understanding them can help interpreters appreciate the speaker's perspective. (shrink)

Research in computational cognitive modeling investigates the nature of cognition through developing process-based understanding by specifying computational models of mechanisms (including representations) and processes. In this enterprise, a cognitive architecture is a domaingeneric computational cognitive model that may be used for a broad, multiple-level, multipledomain analysis of behavior. It embodies generic descriptions of cognition in computer algorithms and programs. Developing cognitive architectures is a difficult but important task. In this article, discussions of issues and challenges in developing (...) cognitive architectures will be undertaken, and an example cognitive architecture (CLARION) will be described. (shrink)

When people talk, they gesture. Gesture is a fundamental component of language that contributes meaningful and unique information to a spoken message and reflects the speaker’s underlying knowledge and experiences. Theoretical perspectives of speech and gesture propose that they share a common conceptual origin and have a tightly integrated relationship, overlapping in time, meaning, and function to enrich the communicative context. We review a robust literature from the field of psychology documenting the benefits of gesture for communication for both speakers (...) and listeners, as well as its important cognitive functions for organizing spoken language, and facilitating problem-solving, learning, and memory. Despite this evidence, gesture has been relatively understudied in populations with neurogenic communication disorders. While few studies have examined the rehabilitative potential of gesture in these populations, others have ignored gesture entirely or even discouraged its use. We review the literature characterizing gesture production and its role in intervention for people with aphasia, as well as describe the much sparser literature on gesture in cognitive communication disorders including right hemisphere damage, traumatic brain injury, and Alzheimer’s disease. The neuroanatomical and behavioral profiles of these patient populations provide a unique opportunity to test theories of the relationship of speech and gesture and advance our understanding of their neural correlates. This review highlights several gaps in the field of communication disorders which may serve as a bridge for applying the psychological literature of gesture to the study of language disorders. Such future work would benefit from considering theoretical perspectives of gesture and using more rigorous and quantitative empirical methods in its approaches. We discuss implications for leveraging gesture to explore its untapped potential in understanding and rehabilitating neurogenic communication disorders. (shrink)

The study discusses a new approach to parental agency in pediatric palliative care based on an active form of caregiving. It also explores the possibility of a positive conceptualization of parental agency in its relational context. The paper begins with an illustrative case study based on a clinical situation. This is followed by an analysis of various aspects of parental agency based on empirical studies that disclose the insufficiencies of the traditional approach to parental agency. In (...) the next step, parental agency is analyzed from a reality‐based perspective as an activity focused on relationships and the cognitive capacity of parents vis‐a‐vis their seriously ill children. The paper also considers the importance of the cultural and social contexts in which parental agency and decision‐making take place. This agency is addressed not as individualistic in form, and nor is it exercised in terms of fixed choices. Rather, the focus is on its dynamic and future‐oriented aspects. Consequently, parental agency should be comprehended not only as a form of proxy agency representing the child's best interests but also as a complex decision‐making process in which the parents learn from their child how to become good, compassionate caregivers and at the same time good parents. (shrink)

Ecological accounts of responsible agency claim that moral feedback is essential to the reasons-responsiveness of agents. In this paper, we discuss McGeer’s scaffolded reasons-responsiveness account in the light of two concerns. The first is that some agents may be less attuned to feedback from their social environment but are nevertheless morally responsible agents – for example, autistic people. The second is that moral audiences can actually work to undermine reasons-responsiveness if they espouse the wrong values. We argue that McGeer’s (...) account can be modified to handle both problems. Once we understand the specific roles that moral feedback plays for recognizing and acting on moral reasons, we can see that autistics frequently do rely on such feedback, although it often needs to be more explicit. Furthermore, although McGeer is correct to highlight the importance of moral feedback, audience sensitivity is not all that matters to reasons-responsiveness; it needs to be tempered by a consistent application of moral rules. Agents also need to make sure that they choose their moral audiences carefully, paying special attention to receiving feedback from audiences which may be adversely affected by their actions. (shrink)

‘The importance of being experienced’ plays a central part in the ethical philosophy of Aristotle. An experienced person is a person who has acquired a coping skill, an appropriate attitude and a sense of situation. According to Aristotle the soul and the body are interdependent, which indicates a close connection between human activity, human cognition and human character. By insisting on the primacy of action, Aristotle changes the educational focal point from an epistemological discussion of knowledge to an (...) ethical discussion of practice. The paper discusses what Aristotle can offer contemporary education in relation to his understanding of experience. The frame of the discussion is organised according to the three notable elements that are contained in Aristotle’s notion of ‘the importance of being experienced’: a practice, an appropriate hexis or character and a sense of the situation. As a background for and framing of the discussion, the paper will outline some of the many variants as well as substantial differences of the notion of experience and experience-based learning and categorise them in three different understandings. (shrink)

The responsibility gap, commonly described as a core challenge for the effective governance of, and trust in, AI and autonomous systems (AI/AS), is traditionally associated with a failure of the epistemic and/or the control condition of moral responsibility: the ability to know what we are doing and exercise competent control over this doing. Yet these two conditions are a red herring when it comes to understanding the responsibility challenges presented by AI/AS, since evidence from the cognitive sciences shows that (...) individual humans face very similar responsibility challenges with regard to these two conditions. While the problems of epistemic opacity and attenuated behaviour control are not unique to AI/AS technologies (though they can be exacerbated by them), we show that we can learn important lessons for AI/AS development and governance from how philosophers have recently revised the traditional concept of moral responsibility in response to these challenges to responsible human agency from the cognitive sciences. The resulting instrumentalist views of responsibility, which emphasize the forward-looking and flexible role of agency cultivation, hold considerable promise for integrating AI/AS into a healthy moral ecology. We note that there nevertheless is a gap in AI/AS responsibility that has yet to be extensively studied and addressed, one grounded in a relational asymmetry of vulnerability between human agents and sociotechnical systems like AI/AS. In the conclusion of this paper we note that attention to this vulnerability gap must inform and enable future attempts to construct trustworthy AI/AS systems and preserve the conditions for responsible human agency. (shrink)

The artefactual environment is not just the passive, inert background against which the drama of human and non-human animal life plays out; but rather, the built environment plays an active role in the structure of agency. This is an insight that Lambros Malafouris has articulated in his framework of Material Engagement Theory. I will discuss the enactive-embodied and dynamic approaches to cognition and action, emphasizing the ways that this approach leads to taking MET seriously by force of its (...) own theoretical commitments. That is, material engagement is a natural development of these models of mind, specified to the particularities of the human historical situation. I will then discuss Theiner and Drain’s critique of HMA, in which they argue that we should replace material agency with materially-scaffolded agency. Scaffolded agency, however, is too weak of a conception of how material culture shapes agency, and is a notion continues to privilege the sense of agency as a mark of what genuinely constitutes agency proper. Drawing on Steward I propose a definition of material agency that emphasizes the idea that agency is a process, and I suggest that material agency is better captured by the phenomenological experience of flow. This phenomenological understanding of material agency both responds to Theiner & Drain’s critique, and emphasizes the importance of investigating material culture phenomenologically. (shrink)

The recent trend in cognitive robotics experiments on language learning, symbol grounding, and related issues necessarily entails a reduction of sensorimotor aspects from those provided by a human body to those that can be realized in machines, limiting robotic models of symbol grounding in this respect. Here, we argue that there is a need for modeling work in this domain to explicitly take into account the richer human embodiment even for concrete concepts that prima facie relate merely to simple actions, (...) and illustrate this using distributional methods from computational linguistics which allow us to investigate grounding of concepts based on their actual usage. We also argue that these techniques have applications in theories and models of grounding, particularly in machine implementations thereof. Similarly, considering the grounding of concepts in human terms may be of benefit to future work in computational linguistics, in particular in going beyond “grounding” concepts in the textual modality alone. Overall, we highlight the overall potential for a mutually beneficial relationship between the two fields. (shrink)

Most recent developments in the study of social dilemmas give an increasing amount of attention to cognition, belief systems, valuations, and language. However, developments in this field operate almost entirely under epistemological assumptions which only recognize the instrumental form of rationality and deny that “value judgments” or “moral questions” have cognitive content. This standpoint erodes the moral aspect of the choice situation and obstructs acknowledgment of the links connecting cognition, inner growth, and moral reasoning, and the significance of (...) such links in reaching cooperative solutions to many social dilemmas. Concurrently, this standpoint places the role of communication and mutual understanding in promoting cooperation in morally relevant conflicts of action in a rather mysterious situation. This paper draws on Habermas’s critique of instrumental action, and on the most recent developments in institutional and behavioral economics with a view to enhancing our knowledge of the interventions used to cope with social dilemmas. We conclude the paper with a brief presentation of a research strategy for examining the capacity of alternative developmental models to predict dissimilar choices under similar incentive conditions in social dilemmas. (shrink)

The sense of agency is typically defined as the experience of controlling one’s own actions, and through them, changes in the external environment. It is often assumed that this experience is a single, unified construct that can be experimentally manipulated and measured in a variety of ways. In this article, we challenge this assumption. We argue that we should acknowledge four possible agency-related psychological constructs. Having a clear grasp of the possible constructs is important since experimental procedures are (...) only able to target some but not all the possible constructs. The unacknowledged misalignment of the possible constructs of a sense of agency and the experimental procedures is a major theoretical and methodological obstacle to studying the sense of agency. Only if we recognize the nature of this obstacle will we be able to design the experimental paradigms that would enable us to study the responsible computational mechanisms. (shrink)

Lawson and McCauley have argued that non-cultural regularities in how actions are conceptualized inform and constrain participants' understandings of religious rituals. This theory of ritual competence generates three predictions: 1) People with little or no knowledge of any given ritual system will have intuitions about the potential effectiveness of a ritual given minimal information about the structure of the ritual. 2) The representation of superhuman agency in the action structure will be considered the most important factor contributing to effectiveness. (...) 3) Having an appropriate intentional agent initiate the action will be considered relatively more important than any specific action to be performed. These three predictions were tested in two experiments with 128 North American Protestant college students who rated the probability of various fictitious rituals to be effective in bringing about a specified consequence. Results support Lawson and McCauley's predictions and suggest that expectations regarding ordinary social actions apply to religious rituals. (shrink)

While 4E cognitive science is fundamentally committed to recognising the importance of the environment in making sense of cognition, its interest in the role of artefacts seems to be one of its least developed dimensions. Yet the role of artefacts in human cognition and agency is central to the sorts of beings we are. Internet technology is influencing and being incorporated into a wide variety of our cognitive processes. Yet the dominant way of viewing these changes (...) sees technology as an outside force “impacting” on our minds. Within this context, Material Engagement Theory seems well poised to help make sense of our cognitive involvement with the Internet as MET is precisely concerned with grasping the role of material culture in human cognition. This paper explores some of the resources MET provides to think through the effects the internet is having on human agency. This paper uses MET as a starting point for examining the way Internet technology can be involved with human agency, both to the provide a much needed and more adequate theorization of these phenomena, but also to illustrate ways in which the consideration of artefacts can be given a more central and adequate place within the 4E cognitive sciences. (shrink)

In previous publications I have argued that much scientific activity should be thought of as involving the operation of distributed cognitive systems. Since these contributions to the cognitive study of science appear in venues not necessarily frequented by philosophers of science, I begin with a brief introduction to the notion of a distributed cognitive system. I then describe what I take to be an exemplary case of a scientific distributed cognitive system, the Hubble Space Telescope (HST). I do not here (...) reargue the case for conceiving of systems like the HST as distributed cognitive systems. Rather, I examine a question that arises once one has adopted the perspective of distributed cognitive systems, namely, the role of agency in a distributed cognitive system. Here I argue, contrary to several advocates of distributed cognitive systems, that we should regard the human components of distributed cognitive systems as the only sources of agency within such systems. In particular, we should not extend notions of agency to such systems as a whole. (shrink)

In exploring skilled performance in Contact Improvisation, we utilize an enactive ethnographic methodology combined with an interdisciplinary approach to examine the question of how skill develops in CI. We suggest this involves the development of subtleties of awareness of intra- and interkinaesthetic attunement, and a capacity for interkinaesthetic negative capability—an embodied interpersonal ‘not knowing yet’—including an ease with being off balance and waiting for the next shift or movement to arise, literally a ‘playing with’ balance, falling, nearly falling, momentum and (...) gravity. We draw on insights from an interdisciplinary approach, including from a developmental perspective concerning the experience of dyadic interpersonal embodied skill development in both infancy and CI. Building on Ravn and Høffding’s definition of expertise in improvisation as an “oscillatory process of assuming and relinquishing agency” we propose that a key aspect of expertise in CI involves oscillation between levels and processes of interkinaesthetic sense of agency. These interdisciplinary insights also elucidate limitations within current conceptualisations of sense of agency, including the relationship between sense of agency and sense of control. (shrink)

Stereotype threat is a psychological phenomenon that occurs when individuals become aware that their behavior could potentially confirm a negative stereotype. Though stereotype threat is a widely studied phenomenon in social psychology, there has been relatively little scholarship on it in philosophy, despite its relevance to issues such as implicit cognition, epistemic injustice, and diversity in philosophy. However, most psychological research on stereotype threat discusses the phenomenon by using an overly narrow picture of it, which focuses on one of (...) its effects: the ability to hinder performance. As a result, almost all philosophical work on stereotype threat is solely focused on issues of performance too. -/- Social psychologists know that stereotype threat has additional effects, such as negatively impacting individuals’ motivation, interests, long-term health, and even their sense of self, but these other effects are often downplayed, or even forgotten about. Therefore, the “standard picture” of stereotype threat needs to be expanded, in order to better understand the theoretical aspects of the phenomenon, and to develop broader, more effective interventions. This dissertation develops such an “expanded picture” of stereotype threat, which emphasizes how the phenomenon can negatively impact both self-identity and epistemic agency. In doing so, I explore the nature of stereotypes more generally and argue that they undermine groups’ moral status and contribute to what is called “ontic injustice.” I also show how stereotype threat harms members of socially subordinated groups by way of coercing their self-identity and undermining their epistemic agency, which I argue is a form of epistemic injustice. Lastly, I analyze the expanded picture’s implications for addressing the low proportion of women in professional philosophy. I critically engage recent arguments that these low numbers simply reflect different interests women have, which if innate or benign, would require no intervention. My expanded picture shows the mistakes in this sort of reasoning, which is also present in discussions on the underrepresentation of women in science. The expanded picture of stereotype threat that this dissertation develops is not only practically important, but also advances key philosophical debates in social epistemology, applied ethics, and social metaphysics. (shrink)

In our commentary we elaborate on Barresi & Moore's use of language as a tool. In particular, we highlight the importance of cognitive linguistic research with its emphasis on the relation between morpnosyntax and intentional schemes. We also speculate about how language itself might play a role in children's integration of first and third person knowledge.

There is a growing recognition within cognitive enhancement and neuroethics debates of the need for greater emphasis on cognitive artefacts. This paper aims to contribute to this broadening and expansion of the cognitive-enhancement and neuroethics debates by focusing on a particular form of relation or coupling between humans and cognitive artefacts: interaction-dominance. We argue that interaction-dominance as an emergent property of some human-cognitive artefact relations has important implications for understanding the attribution and distribution of causal and other forms of (...) responsibility as well as agency relating to the actions of human-cognitive artefact couplings. Interaction-dominance is both indicated and constituted by the phenomenon of “pink noise”. Understanding the role of noise in this regard will establish a necessary theoretical groundwork for approaching the ethical and political dimensions of relations between human cognition and digital cognitive artefacts. We argue that pink noise in this context plays a salient role in the practical, ethical, and political evaluation of coupling relations between humans and cognitive artefacts, and subsequently in the responsible innovation of cognitive artefacts and human-artefact interfaces. (shrink)

Drawing on a wide range of Kant's recorded thought beyond his Groundwork for the Metaphysics of Morals, this essay presents an overview of Kant's account of practical agency as embodied practical agency and argues against the intellectualized interpretations of Kant's account of practical agency presented by Christine Korsgaard and Henry Sidgwick. In both Kant's empirical-psychological and metaphysical descriptions of practical agency, he presents a recognizably human practical agent that is broader and deeper than the faculty of (...) reason alone. This agent chooses action from a reflective distance, but not from the complete affective distance of reason. We choose neither as reason alone, nor even as the sum of all of our ‘higher’ faculties, of cognition (including reason), feeling, and desire, in Kant's view. Instead, we choose as an agent that also has ‘lower’, ‘sensible’ faculties, of cognition (including sense), feeling, and desire, which together comprise our ‘sensibility’. These mental states of sensibility are not merely confused versions of our higher cognitions, feelings, or desires, and so different from them in degree only, but are instead distinct from our higher states in kind also; and these distinct sensible states are not dependent on our higher states and so on a commitment to the value of humanity, for example. For this reason, a choice in favour of sensible states and in opposition to the moral law need in no way undermine its own foundations and thus be incoherent, as Korsgaard and Sidgwick argue, but instead only immoral. Because Kant does not reduce the problem of immoral choice to one of insufficient reflection and ensuing confusion, he does not view moral progress in cognitive terms alone, whether in the form of a clearer understanding of the moral law, improved judgment in applying it, or deeper insight into our own nature as practical agents. Kant instead recognizes the crucial importance of cultivating our feelings and desires over the course of a lifetime both as a way to make ourselves worthy of the humanity within us directly and also as a way to facilitate future moral choices. (shrink)

Civil Protection and disaster risk specific agencies legally responsible to enhance individual and community resilience, still utilize in their risk and crisis communication efforts, the “deficit model” even though its basic assumption and approach have been criticized. Recent studies indicate that information seeking behavior is not necessarily a measure of enhanced individual preparedness. A qualitative change from “blindly” following directions to practicing emergency planning and becoming your own disaster risk manager is required. For pandemics, the challenge is even more complicated (...) due to their unique characteristics. Community based exercises, a framework concept encompassing a variety of interactive activities, have recently started being utilized to develop resilience amongst citizens. Existing models of resilience can pinpoint to the required knowledge, skills and attitude. Research in the factors influencing behavioral change could offer new understanding of the interplay between cognitive and demographic drivers/factors of resilience. Such knowledge could be utilized for setting targeted objectives, developing appropriate activities and the corresponding training for the CBEx facilitators. Despite the importance of preparation, the current covid-19 crisis indicates that high levels of adaptive resilience can be displayed even in the absence of any risk communication effort beforehand by utilizing a pre-existing collective understanding of the system situation. (shrink)

Animal personality refers to the consistency of variation in behavior among individuals which may be the driving force behind variations in complex behaviors as well. Individual personality could predict how well an organism would perform in behavior and cognition related tasks, as well as survive and thrive in its environment. Therefore, we would expect inter-individual variations in many behaviors, which would persist even if habituation to the experimental setup occurs, which generally results in convergence of behavior. Our study used (...) wild-caught zebrafish from three natural habitats with differing ecological regimes, to understand how consistency and repeatability in specific traits such as boldness, exploration, and spatial ability varies across and within populations even when habituation causes change in behavior. We found that the extent of individual variation differs between populations, with dynamic habitats showing similar repeatability. This indicates that habitat conditions are important drivers of individual variation in addition to other factors, such as sex or size of individuals within populations. Although we found that sex and size played an important role within some populations for some behaviors, in others, the variation was likely caused by other factors, for which we have not accounted. This study underlines the importance of studying inter-individual differences as the phenomenon that underpins multiple behavioral traits and explains the possible role of environmental and inherent factors that drive these differences. (shrink)

Within the broad field of human enhancement, pediatric cognitive neuro-enhancement appears to arouse particular interest. The increasing importance of cognitive capacities in our contemporary and cultural context appears to be the main reason for the focus on cognition as the preferred trait of enhancement, while the choice of pharmacological means is based on factors of feasibility, accessibility, and cost. While the ethical issues arising in the adult context have already been extensively covered in the literature, pediatric neuro-enhancement brings (...) with it additional ethical challenges requiring further attention. Although there are numerous important ethical considerations, the focus of this chapter is on the pursuit of normalcy as the goal in pediatric neuro-enhancement. Parental attempts to shape children are not new, and the resources available for them to do so include widespread and mostly uncontroversial tools, such as education. The increasing use of psychotropic drugs, however, reveals the significant impact of the concept of normalcy, which has resulted in a trend to medicalize what used to be considered “normal” behavior. In this context, special challenges are posed by psychiatric disorders, where the familiar treatment-enhancement distinction continues to be relied upon to justify interventions in children. Drawing on the examples of attention deficit/hyperactivity disorder and autism spectrum disorder, it will be argued that children are already being enhanced within psychiatric practice and that this is incompatible with an understanding of disability under a mixed model. (shrink)