In search of the enactive: Introduction to special issue on enactive experience

Abstact In the decade and a half since the appearance of Varela, Thompson and Rosch's workThe Embodied Mind,enactivism has helped to put experience and consciousness, conceived of in a distinctive way, at the forefront of cognitive science. There are at least two major strands within the enactive perspective: a broad view of what it is to be an agent with a mind; and a more focused account of the nature of perception and perceptual experience. The relation between these two strands is discussed, with an overview of the papers presented in this volume.     

Life and mind: From autopoiesis to neurophenomenology. A tribute to Francisco Varela

This talk, delivered at De l'autopoièse à la neurophénoménologie: un hommage à Francisco Varela; from autopoiesis to neurophenomenology: a tribute to Francisco Varela, June 18–20, at the Sorbonne in Paris, explicates several links between Varela's neurophenomenology and his biological concept of autopoiesis.     

Review

Book reviewed in this article:
David Ray Griffin, Religion and Scientific Naturalism: Overcoming the Conflicts     

MULTIFUNCTIONAL,SELF-ORGANIZING BIOSPHERE LANDSCAPES AND THE FUTURE OF OUR TOTAL HUMAN ECOSYSTEM

Solar energy powered autopoietic (self-creating and regenerative) natural and cultural biosphere landscapes fulfill vital multiple functions for the sustainable future of organic life and its biological evolution and for human physical and mental health. At the present crucial Macroshift from the industrial to the post- industrial information age, their future and therefore also that of our Total Human Ecosystem, integrating humans and their total environment, is endangered by the exponential growth and waste products of urban-industrial technosphere landscapes and agro-industrial bio-technosphere landscapes.

This danger can be prevented only by the creation of new symbiotic relations between human society and nature with the help of mutual supportive, restorative cultural and economic cross-catalytic networks in our Total human Ecosystem. This should be part of an all—embracing sustainability revolution, driven by human consciousness and its responsibility to act as stewards rather than exploiters of the complex and harmonious web of life on this planet.     

Effect of stress on a cognitive autopoietic system

A cognitive autopoietic system is a dynamic, self-generating, organized and self-organizing thing which self-regulates (by internal rearrangement) with respect to an external medium. The present model of the effect of stress on a cognitive autopoietic (ESCA) system captures the notion of how a priori cognitive structures (categories), combined with external sensations, constitute the basis for the development of cognitive structures (CS) and their architecture. The ESCA model integrates the fact that the mind–environment relation has a twofold effect: on one hand, it enables self-regulation of mind (the matching of external sensations with CS), but on the other hand, it poses a potential perturbation on the same, which may result in the breakdown of the self-regulation of mind. The architecture of the CS developed on the basis of the ESCA model is consistent with the manifestations of the effect of stress on mind behavior at different levels. The ESCA model predicts that the faculty to concatenate synthetic propositions, which enables enhanced categorical conscious cognition (ECCC) on the basis of CS, is inhibited by stress, thus reducing cognition to a mechanized heuristic categorical conscious cognition (HCCC) and/or an unconscious cognition (UC) level. The ESCA model explains the casual relation between cognition of persistent social stress and self-esteem, sensory deprivation and self-cognition, a mechanized mind state and accumulated stress, and the effect of stress activated short-term emotions on cognition. Finally, it is speculated how persistently perceived uncertainty may induce stress.     

The evolution of consciousness as a self‐organizing information system in the society of other such systems

The evolution of consciousness is seen in the context of energy driven evolution in general in which energy and information, or the in‐forming of complex structure, are seen as two sides of the same coin. From this perspective consciousness is viewed as an ecological system in which streams of cognitive, perceptual, and emotional information form a rich complex of interactions, analogous to the interactive metabolism of a living cell. The result is an organic, self‐generating, or autopoietic, system, continuously in the act of creating itself. Evidence suggests that this process is chaotic, or at least chaotic‐like, and capable of assuming a number of distinct states best understood as chaotic attractors. Such systems do not exist in isolation, but function most normally in hypercomplex attractor patterns termed societies.     

Risk and Religion: Toward a Theology of Risk Taking

Historically the concept of risk is rooted in Renaissance lifestyles, in which autonomous agents such as sailors, warriors, and tradesmen ventured upon dangerous enterprises. Thus, the concept of risk inseparably combines objective reality (nature) and social construction (culture): Risk = Danger + Venture. Mathematical probability theory was constructed in this social climate in order to provide a quantitative risk assessment in the face of indeterminate futures. Thus we have the famous formula: Risk = Probability (of events) × the Size (of future harms). Because the concept of harm is always observer relative, however, risk assessment cannot be purely quantitative. This leads to the question, What are the general conditions under which risks can be accepted? There is, after all, a difference between incurring a risk and bearing the costs of risks selected for by other agencies. Against this background, contours of a theology of risk emerge. If God creates a self‐organizing world of relatively autonomous agents, and if self‐organization is favored by cooperative networks of autopoietic processes, then the theological hypothesis of a risk‐taking God is at least initially plausible. Moreover, according to the Christian idea of incarnation, God is not only taking a risk but is also bearing the risks implied by the openness of creation. I thus argue for a twofold divine kenosis—in creation as well as in redemption. I discuss some objections to this view, including the serious counterargument that risk taking on behalf of others remains, even for God, a morally dubious task. What are the conditions under which the notion of a risk‐taking God can be affirmed without leaving us with the picture of God as an arbitrary, cosmic tyrant? And what are the practical implications for the ways in which human agents of faith, hope, and love can learn to cope with the risks of everyday life and of political decisions?     

On the Question, “What is Law?”

Res Publica - Re-framing discussion of the question, “What is law?“ in terms of the contexts in which the whole question makes sense allows us to see that jurisprudence is about...     

Worlds within Worlds: Kabbalah and the New Scientific Paradigm

Beginning with relativity and quantum theory, the deterministic view that has dominated and shaped Western culture for more than 2,500 years has begun to unravel, leading to the emergence of a new paradigm. This new paradigm effectively reformulates the project of science, conceiving of existence as an interpenetrating web of coevolving, cocreative relationships. By exploring Kabbalah and the new scientific paradigm within the context of shared evolutionary principles, I seek to demonstrate a viable alternative to the prevailing deterministic worldview. By going beyond the limits of determinism and re–visioning existence as an evolutionary, emergent phenomenon, we can establish a new basis for an authentic dialogue between science and religion.