UNREFLECTIVE ACTION AND THE ARGUMENT FROM SPEED

Hubert Dreyfus has defended a novel view of agency, most notably in his debate with John McDowell. Dreyfus argues that expert actions are primarily unreflective and do not involve conceptual activity. In unreflective action, embodied know‐how plays the role reflection and conceptuality play in the actions of novices. Dreyfus employs two arguments to support his conclusion: the argument from speed and the phenomenological argument. I argue that Dreyfus's argumentative strategies are not successful, since he relies on a dubious assumption about concepts and reflection. I suggest that Dreyfus is committed to a minimal view of conceptuality in action.     

Representational unification in cognitive science: Is embodied cognition a unifying perspective?

In this paper, we defend a novel, multidimensional account of representational unification, which we distinguish from integration. The dimensions of unity are simplicity, generality and scope, non-monstrosity, and systematization. In our account, unification is a graded property. The account is used to investigate the issue of how research traditions contribute to representational unification, focusing on embodied cognition in cognitive science. Embodied cognition contributes to unification even if it fails to offer a grand unification of cognitive science. The study of this failure shows that unification, contrary to what defenders of mechanistic explanation claim, is an important mechanistic virtue of research traditions.

     

Generalizations,Cultural Essentialism,and Metaphorical Gulfs

An ongoing debate in comparative research is about whether we should see cultural diversities as manifestations of essential differences or as superficial variations on a universal blueprint. Edward Slingerland has pointed to cognitive science and the use of embodied metaphors to emphasize the universality of concept formation and cognition across cultures. He suggests that this should quiet the “cultural essentialists” who take fundamental differences in Eastern and Western thinking as their starting points. Michael Puett has also leveled a critique of cultural essentialism in support of a presuppositionless approach, and Slingerland’s conclusions seem to offer him support. However, I will argue that even if all modern humans are broadly similar in metaphor use and cognitive processes, research in the humanities must continue to account for the differences implied by the particular metaphors employed and emphasized in diverse traditions. I contend that responsible hermeneutic practice does this through provisional, yet indispensable, generalizations.     

生成认知：理论基础与实践走向

生成认知是具身认知思潮中的一个新取向。它主张认知是通过身体活动“生成的” (enacted)。认知的起点不是一个怎样精确表征世界的信息加工问题, 而是行动者在情境中怎样利用知觉来指导自己的行动。认知不是通过精确的心理表征“恢复”世界, 而是通过知觉引导的行动“生成”或“造就”一个自己的世界。认知是具身的行动, 认知结构形成于经常和反复出现的感觉运动模式, 与身体构造和身体活动具有深刻连续性。梅洛·庞蒂的身体现象学对生成认知具有深刻影响。同时, 詹姆斯、杜威等人的实用主义哲学对于实践行动的强调也深刻影响了生成认知。这种认知观强调了“行动”对心智的意义, 引发许多争议, 也促进了心理学研究范式的转变。     

Construing in Action: Experiencing Embodiment

Construing anticipation as an embodied process implies including experience and action within personal construct theorization and application. This has led many authors to read somatic disorders in psychological terms and to consider psychotherapy as an experiential process. This article exemplifies a possible transposition of personal construct psychology in action through experimenting with ways of construing. Some simple body movement experiences are presented as means for exploring our personal anticipations in relation to others. This may represent a starting point for the elaboration of our personal theories and practices.     

Therapists’ Subjective Experience during Improvisational Moments in the Clinical Encounter-Discussion of I’mprovisation

With this discussion, I reflect on the limitations of this pilot qualitative research. These include how categories of observation are established and the generalizability of the reported results beyond the small sample of subjects studied. Additionally, the metaphor of theater used by the investigators for understanding improvisation is compared and contrasted with the metaphor of jazz improvisation. Jazz improvisation as a metaphor works well with the quantitative data coming from infant/caregiver video studies. These studies represent a more micro focus on embodied registrations of the emotional/behavioral interactive process and account for data which might be otherwise unconsciously overlooked or dissociated with a strategy valorizing I’mprovisation. I then visit the question of whether improvisation should be held as an ideal versus an ideal of continuous practice and vigilance for how theoretical biases, personal credos and habits of activity can become unreflective traps blocking spontaneous emergent possibilities for clinically relevant movement and growth.     

I. Kant after Virtue 1

Maclntyre's refurbishing of Aristotelian ethics aims to restore both intelligibility and rationality to moral discourse. In After Virtue he concentrates on showing how intelligible action requires that lives be led within institutional and cultural traditions. But he does not offer a developed account of practical reason which could provide grounds for seeking some rather than other intelligible continuations of lives and traditions. Despite Maclntyre's criticisms of Kant's ethics, a Kantian account of practical reasoning may complement his account of intelligibility. An appropriate interpretation of Kantian ethics is outlined, which escapes Maclntyre's criticisms, allows both for the universal character of basic moral principles and for the historical variability of intelligible action, and which makes moral worth or virtue the centre of the moral life. The refurbishing of Aristotelian ethics may be achieved by a Kantian completion.     

"The End of all our Exploring" in Science and Theology

Abstract. The present malaise of religion—and of theology, its intellectual formulation—in Western society is analyzed, with some personal references, especially with respect to its history in the United Kingdom and the United States. The need for a more open theology that takes account of scientific perspectives is urged. An indication of the understandings of God and of God's relation to the world which result from an exploration starting from scientific perspectives is expounded together with their fruitful relation to some traditional themes. The implications of this for the future of theology are suggested, not least in relation to the new phase, beginning in 2003, of the development of the Zygon Center for Religion and Science. In a concluding reflection the hope is expressed that the shared global experience and perspectives generated by the sciences might form a more common and acceptable starting point than hitherto for the exploration towards God of the seekers of many religious traditions and of none.     

Pre-Reflective Ethical Know-How

In recent years there has been growing attention paid to a kind of human action or activity which does not issue from a process of reflection and deliberation and which is described as, e.g., ‘engaged coping’, ‘unreflective action’, and ‘flow’. Hubert Dreyfus, one of its key proponents, has developed a phenomenology of expertise which he has applied to ethics in order to account for ‘everyday ongoing ethical coping’ or ‘ethical expertise’. This article addresses the shortcomings of this approach by examining the pre-reflective ethical know-how individuals first develop and on which all later forms of ethical expertise are dependent. In the first section an account is given of the ‘ethical second nature’ which every individual develops from childhood onwards and which forms the basis of pre-reflective ethical know-how. The acquisition of an ethical second nature early on opens up the very domain of ‘the ethical’ for us in the first place and is constitutive of our sensitivity to it. The second section turns to pre-reflective ethical know-how and whether it is conceptual in nature. Just as sensorimotor understanding forms the basis of our reflective perceptual concepts, pre-reflective ethical know-how is similarly proto-conceptual and is the source of our reflective ethical and moral concepts. Finally, the third section examines the process whereby ethical second nature and pre-reflective ethical know-how are actually acquired, namely, through immersion in an ‘ethical world’. This world consists of both the web of ethical meanings and significances which has evolved in a particular society or community as well as its members whose actions and interactions continually reproduce that web.     

Embodied Knowing, Embodied Theology: What Happened to the Body?

As part of a larger project on human bodies and theological knowledge, this paper is a preliminary investigation into how biology and physicality shape human knowing. It asks whether, in the frequent use of the phrase embodied knowing or embodied theology, religion scholars have paid sufficient attention to actual bodies. It argues that there has been a lapse of attention to physical dimensions of bodies in the unreflective employment of such phrases, ironically among practical and pastoral theologians who have strong interest in understanding how theology operates on the ground. The paper traces evolving interest in embodiment across several disciplines, including theology, before exploring what might be learned from recent research on evolution, biology, and bodies in anthropology and the biological sciences.     

Refining Dimensions of Spiritual Wellness: A Cross-Traditional Approach

There is an increased interest in the topic of spirituality in the fields of counselor education and professional counseling. Present research involves the constructs of spirituality, religiosity, spiritual well-being, and spiritual wellness. This article reports a study in which previously published dimensions of spiritual wellness were reviewed and refined by a cross-cultural panel of 12 people representing 11 different spiritual traditions. The initial 7 dimensions of spiritual wellness were revised and expanded to 10 dimensions that met with agreement across the traditions represented by the panel and provide a starting point for further inquiry.     

Out of the Cave of the Cyclops

ABSTRACT

Despite the deep respect that readers continue to discover in the great twentieth-century texts of hermeneutics, the academic career and reputation of Gadamer's philosophical version has fallen into the shadows; it seems a long time since the heady days that it could claim universality as an intellectual koiné. This decline is a genuine shame, because at the peak of its reputation it held out the promise of returning the power of humanistic judgement to greater recognition against the domination of method in an age of technique. Gadamer teased out the unreflective meta-logic of the Western traditions of prudence as an alternative paradigm and powerful antidote to our rationalist excesses. This paper offers one strategy for salvaging that effort and recuperating an important role for philosophical hermeneutics in the academy.     

Embodied spirituality

This article explores the concept of embodied spirituality from early Celtic traditions through the British medieval mystic Julian of Norwich to the present day. A ‘high theology’ of the body in early Christianity and early Christian understandings of the relation among body, soul and spirit gave way to the influences of Greek thought with its bifurcation of spirit and matter and St. Augustine’s notion of Original Sin, leading to an implicit (and often explicit) emphasis on ‘dis-embodied spirituality’ in Western Christianity. This separation of the spirit from the body has affected much of Western and Middle-European cultures for centuries. Research from multidisciplinary perspectives provides insights into the role of the emotions in body–spirit connections; the interplay of body, soul and spirit is discussed from various spiritual traditions. Finally, children’s embodied spirituality is viewed in light of these various insights and understandings.     

The teleological stance: Past,present, and future

We review the support for, and criticisms of, the teleological stance theory, often described as a foundation for goal‐directed action understanding early in life. A major point of contention in the literature has been how teleological processes and assumptions of rationality are represented and understood in infancy, and this debate has been largely centered on three paradigms. Visual habituation studies assess infant's abilities to retrospectively assess teleological processes; the presence of such processes is supported by the literature. Rational imitation is a phenomenon that has been questioned both theoretically and empirically, and there is currently little support for this concept in the literature. The involvement of teleological processes in action prediction is unclear. To date, the ontology of teleological processes remains unspecified. To remedy this, we present a new action‐based theory of teleological processes (here referred to as the embodied account of teleological processes), based on the development of goal‐directed reaching with its origin during the fetal period and continuous development over the first few months of life.     

EMBODIED COGNITION IN CLASSICAL RABBINIC LITERATURE

Challenging earlier cognitivist approaches, recent theories of embodied cognition argue that the human mind and its functions are best understood as intimately bound up with the human body and its physiological dimensions. Some scholars have suggested that such theories, in departing from some core assumptions of the Western philosophical tradition, display significant similarities to certain non‐Western traditions of thought, such as Buddhism. This essay extends such parallels to the Jewish tradition and argues that, in particular, classical rabbinic thought presents a profoundly nondualistic account of the body–soul relation in its connection to cognition, action, and embodiment. Classical rabbinic texts therefore model the possibility of engaging with ‘Western’ conceptions such as God and the soul, while doing so in a manner that resonates strongly with many aspects of contemporary scientific theories. Thus, beyond their value as historical documents, insight into the texts and concepts of classical rabbinic Judaism can contribute to the further development of new theories of intellect and cognition.     

Julian of Norwich—Incorporated

The fourteenth-century anchoress Julian of Norwich currently enjoys an immense popularity, both among scholars and among those interested in personal spiritual growth. This essay argues that part of the reason for Julian's popularity is that she is read under the category "mystic," a category constructed to disembed religious thinkers from their traditions so as to give them a universal availability, yet which finally disembodies and depoliticizes them. The essay then offers a reading of Julian's Revelation of Love which shows that Julian's theology is a thoroughly embodied one, highly conscious of and concerned for the body of Christian believers for whom she writes.     

Rationalizing flow: agency in skilled unreflective action

In recent work, Peter Railton, Julia Annas, and David Velleman aim to reconcile the phenomenon of “flow”—broadly understood as describing the “unreflective” aspect of skilled action—with one or another familiar conception of agency. While there are important differences between their arguments, Railton, Annas, and Velleman all make, or are committed to, at least one similar pivotal claim. Each argues, directly or indirectly, that agents who perform skilled unreflective actions can, in principle, accurately answer “Anscombean” questions—”what” and “why” questions— about what they do. I argue against this claim and explore the ramifications for theories of skilled action and agency.     

The Capgras delusion: an integrated approach

Delusions are studied in two philosophical traditions: the continental or phenomenological tradition and the Anglo-American or analytic tradition. Each has its own view of delusions. Broadly stated, phenomenologists view delusions as a disturbed experience whilst most analytic researchers view them as beliefs. It is my contention that the most plausible account of delusions must ultimately incorporate valuable insights from both traditions. To illustrate the potential value of integration I provide a novel model of the Capgras delusion which describes how an analytic, cognitive neuropsychological two-factor account of the Capgras delusion and the phenomenological view of delusions might be integrated.     

Discourse, action, rhetoric: from a perception to an action paradigm in social psychology

This article provides a personal account of how discursive social psychology has been used to understand social and political change in South Africa and to reflect on the strengths and limitations of the approach. While celebrating the shift from the perception paradigm to the genuinely social constructionist focus on discursive interaction, the article also argues for an expanded focus on embodied action.     

Situated agency: towards an affordance-based,sensorimotor theory of action

Recent empirical findings from social psychology, ecological psychology, and embodied cognitive science indicate that situational factors crucially shape the course of human behavior. For instance, it has been shown that finding a dime, being under the influence of an authority figure, or just being presented with food in easy reach often influences behavior tremendously. These findings raise important new questions for the philosophy of action: Are these findings a threat to classical conceptions of human agency? Are humans passively pushed around by situational factors, or are there agential aspects in the way we spontaneously experience and react to situations? How can one conceptualize the pervasive influence of situational factors on human action? What are situations in the first place, and how should the influence of these situations on action be thought of? This paper sets out to develop a new conceptual repertoire for thinking about the influence of situations on action, drawing on research from ecological psychology as well as from embodied and enactive cognitive science. The key proposal is the development of a philosophical sensorimotor account of agency: Action, it is proposed, should be conceived of as constant dynamical interaction of agential and environmental factors – factors which should all be conceptualized in new ways.