Mind After Uexküll: A Foray Into the Worlds of Ecological Psychologists and Enactivists

An evaluation of the xenobotic cognitive project: Towards Stage 1 of xenobotic cognition

Xenobot, the world's first biological robot, puts numerous philosophical riddles before us. One among them pertains to the cognitive status of these entities. Are these biological robots cognitive? To evaluate the cognitive status of xenobots and to resolve the puzzle of a single mind emerging from smaller sub-units, in this article, I juxtapose the cognitive capacities of xenobots with that of two other minimal models of cognition, i.e., basal cognition and nonliving active matter cognition. Further, the article underlines the essential cognitive capabilities that xenobots need to achieve to enter what I call stage 1 of xenobotic cognition. Stage 1 is characterized by numerous cognitive mechanisms, which are integral for the survival and cognition of basal organisms. Finally, I suggest that developing xenobots that can reach Stage 1 can help us achieve sophistication in the areas of evolution of the human mind, robotics, biology and medicine, and artificial intelligence (AI).

The Human Affectome

Over the last decades, theoretical perspectives in the interdisciplinary field of the affective sciences have proliferated rather than converged due to differing assumptions about what human affective phenomena are and how they work. These metaphysical and mechanistic assumptions, shaped by academic context and values, have dictated affective constructs and operationalizations. However, an assumption about the purpose of affective phenomena can guide us to a common set of metaphysical and mechanistic assumptions. In this capstone paper, we home in on a nested teleological principle for human affective phenomena in order to synthesize metaphysical and mechanistic assumptions. Under this framework, human affective phenomena can collectively be considered algorithms that either adjust based on the human comfort zone (affective concerns) or monitor those adaptive processes (affective features). This teleologically-grounded framework offers a principled agenda and launchpad for both organizing existing perspectives and generating new ones. Ultimately, we hope the Human Affectome brings us a step closer to not only an integrated understanding of human affective phenomena, but an integrated field for affective research.

Information and the Umwelt: A theoretical framework for the evolution of play

Play is phylogenetically widespread, and there are many proposed theories and fitness benefits of play. However, we still need a theoretical framework that unifies our understanding of the benefits that facilitated the evolution of play in so many diverse species. Starting with von Uexküll's theory of the Umwelt (i.e., the sensory-motor worlds of animals), together with the behavior systems approach, we propose that the Umwelt is an information processing system that serves basic biological functions. During development, the Umwelt undergoes a rapid expansion in the sensory and motor stimuli it processes. We argue that play is a process that converts surplus resources into information. By increasing the information content of the developing Umwelt, play confers fitness benefits. To demonstrate that play could evolve based on its information benefits, we present a model and simulation results of the evolution of a social play learning process that provides fitness-enhancing information in adult cooperative and competitive situations. Finally, we discuss this information-theoretic framework in relation to proposed hypotheses and fitness benefits of play.

Scientific Observation Is Socio-Materially Augmented Perception: Toward a Participatory Realism

There is an overlooked similarity between three classic accounts of the conditions of object experience from three distinct disciplines. (1) Sociology: the “inversion” that accompanies discovery in the natural sciences, as local causes of effects are reattributed to an observed object. (2) Psychology: the “externalization” that accompanies mastery of a visual–tactile sensory substitution interface, as tactile sensations of the proximal interface are transformed into vision-like experience of a distal object. (3) Biology: the “projection” that brings forth an animal’s Umwelt, as impressions on its body’s sensory surfaces are reconfigured into perception of an external object. This similarity between the effects of scientific practice and interface-use on the one hand, and of sensorimotor interaction on the other, becomes intelligible once we accept that skillful engagement with instruments and interfaces constitutes a socio-material augmentation of our basic perceptual capacity. This enactive interpretation stands in contrast to anti-realism about science associated with constructivist interpretations of these three phenomena, which are motivated by viewing them as the internal mental construction of the experienced object. Instead, it favors a participatory realism: the sensorimotor basis of perceptual experience loops not only through our body, but also through the external world. This allows us to conceive of object experience in relational terms, i.e., as one or more subjects directly engaging with the world. Consequently, we can appreciate scientific observation in its full complexity: it is a socio-materially augmented process of becoming acquainted with the observed object that—like tool-use and perceiving more generally—is irreducibly self, other-, and world-involving.

Enacting Media. An Embodied Account of Enculturation Between Neuromediality and New Cognitive Media Theory

This paper argues that the still-emerging paradigm of situated cognition requires a more systematic perspective on media to capture the enculturation of the human mind. By virtue of being media, cultural artifacts present central experiential models of the world for our embodied minds to latch onto. The paper identifies references to external media within embodied, extended, enactive, and predictive approaches to cognition, which remain underdeveloped in terms of the profound impact that media have on our mind. To grasp this impact, I propose an enactive account of media that is based on expansive habits as media-structured, embodied ways of bringing forth meaning and new domains of values. We apply such habits, for instance, when seeing a picture or perceiving a movie. They become established through a process of reciprocal adaptation between media artifacts and organisms and define the range of viable actions within such a media ecology. Within an artifactual habit, we then become attuned to a specific media work (e.g., a TV series, a picture, a text, or even a city) that engages us. Both the plurality of habits and the dynamical adjustments within a habit require a more flexible neural architecture than is addressed by classical cognitive neuroscience. To detail how neural and media processes interlock, I will introduce the concept of neuromediality and discuss radical predictive processing accounts that could contribute to the externalization of the mind by treating media themselves as generative models of the world. After a short primer on general media theory, I discuss media examples in three domains: pictures and moving images; digital media; architecture and the built environment. This discussion demonstrates the need for a new cognitive media theory based on enactive artifactual habits-one that will help us gain perspective on the continuous re-mediation of our mind.

Beyond cognitive templates: re-examining template metaphors used for animal recognition and navigation

The term 'cognitive template' originated from work in human-based cognitive science to describe a literal, stored, neural representation used in recognition tasks. As the study of cognition has expanded to non-human animals, the term has diffused to describe a wider range of animal cognitive tools and strategies that guide action through the recognition of and discrimination between external states. One potential reason for this non-standardized meaning and variable employment is that researchers interested in the broad range of animal recognition tasks enjoy the simplicity of the cognitive template concept and have allowed it to become shorthand for many dissimilar or unknown neural processes without deep scrutiny of how this metaphor might comport with underlying neurophysiology. We review the functional evidence for cognitive templates in fields such as perception, navigation, communication, and learning, highlighting any neural correlates identified by these studies. We find that the concept of cognitive templates has facilitated valuable exploration at the interface between animal behavior and cognition, but the quest for a literal template has failed to attain mechanistic support at the level of neurophysiology. This may be the result of a misled search for a single physical locus for the 'template' itself. We argue that recognition and discrimination processes are best treated as emergent and, as such, may not be physically localized within single structures of the brain. Rather, current evidence suggests that such tasks are accomplished through synergies between multiple distributed processes in animal nervous systems. We thus advocate for researchers to move towards a more ecological, process-oriented conception, especially when discussing the neural underpinnings of recognition-based cognitive tasks.

When the Part Mirrors the Whole: Interactions Beyond "Simple Location"

Reductionism relies on expectations that it is possible to make sense of the whole by studying its parts, whereas emergentism considers that program to be unattainable, partly due to the existence of emergent properties. The emergentist holistic stance is particularly relevant in biology and cognitive neuroscience, where interactions amongst system components and environment are key. Here we consider Alfred North Whitehead's philosophy as providing important insights to metaphysics of science in general, and to the reductionism vs. emergentism debate in particular. An appraisal of Whitehead's perspective reveals a difficulty shared by both approaches, referred to him as "simple location": the commitment to the idea that the nature of things is exhausted by their intrinsic or internal properties, and does not take into account relations or dynamic interactions denoting "togetherness." In a word, that things are simply where they are. Whitehead criticizes this externalist ontological perspective in which each interacting element exists, and can be thought, without essential reference to other elements. The aim of this work is to uncover such a stance, particularly in the context of dynamical systems, and to show its shortcomings. We propose an alternative relational approach based on Whitehead's notion of "internal relations," which we explicate and illustrate with several examples. Our work aims to criticize the notion of simple location, even in the framework of emergentist accounts, so as to contribute to a "relational turn" that will conceive "inter-identities" as "intra-identities" in which interactants are not enduring substances, but internally related processes. In sum, we argue that the notion of internal relations has a strong theoretical power to overcome some fundamental difficulties in the study of life and mind.

Enactive Pragmatism and Ecological Psychology

A widely cited roadblock to bridging ecological psychology and enactivism is that the former identifies with realism and the latter identifies with constructivism, which critics charge is subjectivist. A pragmatic reading, however, suggests non-mental forms of constructivism that simultaneously fit core tenets of enactivism and ecological realism. After advancing a pragmatic version of enactive constructivism that does not obviate realism, I reinforce the position with an empirical illustration: Physarum polycephalum, a communal unicellular organism that leaves slime trails that form chemical barriers that it avoids in foraging explorations. Here, environmental building and sensorimotor engagement are part of the same process with P. polycephalum coordinating around self-created, affordance-bearing geographies, which nonetheless exist independently in ways described by ecological realists. For ecological psychologists, affordances are values, meaning values are external to the perceiver. I argue that agent-enacted values have the same status and thus do not obviate ecological realism or generate subjectivism. The constructivist-realist debate organizes around the emphasis that enactivists and ecological theorists respectively place on the inner constitution of organisms vs. the structure of environments. Building on alimentary themes introduced in the P. polycephalum example and also in Gibson’s work, I go on to consider how environment, brain, visceral systems, and even bacteria within them enter perceptual loops. This highlights almost unfathomable degrees of mutually modulating internal and external synchronization. It also shows instances in which internal conditions alter worldly configurations and invert values, in Gibson’s sense of the term, albeit without implying subjectivism. My aim is to cut across the somatic focus of enactive constructivism and the external environment-oriented emphasis of ecological realism and show that enactivism can enrich ecological accounts of value.

An Integrated World Modeling Theory (IWMT) of Consciousness: Combining Integrated Information and Global Neuronal Workspace Theories With the Free Energy Principle and Active Inference Framework; Toward Solving the Hard Problem and Characterizing Agentic Causation

The Free Energy Principle and Active Inference Framework (FEP-AI) begins with the understanding that persisting systems must regulate environmental exchanges and prevent entropic accumulation. In FEP-AI, minds and brains are predictive controllers for autonomous systems, where action-driven perception is realized as probabilistic inference. Integrated Information Theory (IIT) begins with considering the preconditions for a system to intrinsically exist, as well as axioms regarding the nature of consciousness. IIT has produced controversy because of its surprising entailments: quasi-panpsychism; subjectivity without referents or dynamics; and the possibility of fully-intelligent-yet-unconscious brain simulations. Here, I describe how these controversies might be resolved by integrating IIT with FEP-AI, where integrated information only entails consciousness for systems with perspectival reference frames capable of generating models with spatial, temporal, and causal coherence for self and world. Without that connection with external reality, systems could have arbitrarily high amounts of integrated information, but nonetheless would not entail subjective experience. I further describe how an integration of these frameworks may contribute to their evolution as unified systems theories and models of emergent causation. Then, inspired by both Global Neuronal Workspace Theory (GNWT) and the Harmonic Brain Modes framework, I describe how streams of consciousness may emerge as an evolving generation of sensorimotor predictions, with the precise composition of experiences depending on the integration abilities of synchronous complexes as self-organizing harmonic modes (SOHMs). These integrating dynamics may be particularly likely to occur via richly connected subnetworks affording body-centric sources of phenomenal binding and executive control. Along these connectivity backbones, SOHMs are proposed to implement turbo coding via loopy message-passing over predictive (autoencoding) networks, thus generating maximum a posteriori estimates as coherent vectors governing neural evolution, with alpha frequencies generating basic awareness, and cross-frequency phase-coupling within theta frequencies for access consciousness and volitional control. These dynamic cores of integrated information also function as global workspaces, centered on posterior cortices, but capable of being entrained with frontal cortices and interoceptive hierarchies, thus affording agentic causation. Integrated World Modeling Theory (IWMT) represents a synthetic approach to understanding minds that reveals compatibility between leading theories of consciousness, thus enabling inferential synergy.