Category Archives: Meaning

Non-specific variables

control, Film, Future projects, Meaning, Memes, resonance

The idea seems to recur to me that good dynamical modeling needs to not only define its systems with care, and their dynamics, but it also needs to pick its variables with care. They should be as meaningless as possible. This is why we can see something interesting in the blinking of the eye, the twitching of the thumps on the video controller, the synchronization of eye movements in/as film… Being entirely non-specific, they might appear the same to everyone.

Don Norman had the notion of weak general interfaces. The keyboard and the video game controller are good examples. But so are the eyeballs. Are the hands acting as sensory devices as they play GTA? Why yes! Looking at it like this makes it clear that there is no ‘perception’ that is differentiable from action.

Susan Hurley said that the ecological approach was instrumental, and the dynamic approach was constitutive. Perhaps these two approaches see the same relation from different sides, as it were. The ecological approach points out the lawfulness inherent in the P/A relation. Lawfulness is boring. No information, because it behaves as expected. That is one view. Like looking at the single cell from the outside, knowing all about its metabolism, the glucose and the gradient. It looks mechanical.  It is too, given some very important presuppositions.  One of which is that there is something it is like to be the cell.

Dynamics ought to allow one to keep that in mind, while simultaneously acknowledging the view from the inside. Hence it allows the constitutive to appear.

 How might one investigate more specific instances, such as dance, in which there is more feeling, and sensory-motor skill is required?  We have meaningless ones of these too, in sport.

Clash of kinds of knowledge

control, CSP, Madness, Meaning, Memes, neuroscience, Newton, P-worlds, pink monkey farm, Self

There is a clash at the moment: two ways of knowing about ourselves are on offer, and they are very incompatible.  From where I’m standing, it looks as if both grew out of psychology, but in fact one *is* latter day cognitive psychology and much attendant baggage, while the other looks Eastern, almost Taoist at times.  The latter emerges from a consideration of the combined insights of the enactive tradition (both Noë and Varela), Harry Heft’s synthesis of Gibsonian Ecological Psychology and Barker’s Ecobehavioral Psychology, Coordination Dynamics and similar Dynamical approaches, Radical Constructivism, and more besides, I’m sure. Continue reading Clash of kinds of knowledge →

Escaping solipsism

control, CSP, Madness, Meaning, Memes, P-worlds, Self

Conventional psychology condems its believers to solipsism.  P-world theory may look similar at first blush, but it is important not to identify with the P-world.  The P-world is all that is first-person: born of the lawful relation between sensory flux and attendant movement that arises in an animate being.   It brings forth the raw material for a world, but that, alone, could never account for the world we encounter.  Our world, in turn, arises from our collective constitution.  Collective constitution is the means by which we escape the prison of solispsim built by psychology.  Continue reading Escaping solipsism →

Thinking about Perception and Action

Language, Meaning, Memes, music, neuroscience, P-worlds, resonance

In my current draft of “On the Origin of the Phenomenal” [A manuscript elsewhere], I am at pains to claim that the P-world of present experience arises based on a bedrock of the perception-action relation, which is heavily mediated and embedded in time through the nervous system.

Part of the supporting argumentation stems from the good offices of Ecological Psychology, in which lawfulness in the Perception/Action relation is a major concern. The paradigmatic case of diving gannets seeks to relate overt action (wing folding) to the energetic flux on the receptor surface. Similar concerns arise in the entire literature on affordance, in Turvey’s pendulum work, Bingham’s hefting, etc etc. The swaying room of Lisker and Lee is my favourite illustration.

But this claim is not going to reach many people who are not already familiar with the kind of lawfulness uncovered in such circles. The terms “Perception” and “Action” are loaded, and induce all kinds of unwanted and unwarranted associations in most readers.

“Perception” is probably being misapplied egregiously, not least by myself. We talk of perceiving when we discover events, things, and contingencies in our immediate environment. We perceive chairs, car crashes, storms, the misery and joy of others, and in talking of these remarkable feats, we label them, making use of a rich categorization scheme populated with uncontroversial categories such as chairs, car crashes, storms, misery, joy, and others. All of these are uncontroversial because they do fine service in our daily intercourse. We have language precisely because we can then use such terms efficiently, facilitating our mutual behavioral coordination, and getting on with the more pressing business of reaching our several goals. But for my purposes, in which I am considering the epistemological position of an abstract organism, O, in an abstract environment, E, we can not rely on any such categorization scheme. As argued elsewhere, we see chairs, …., others precisely because of the kind of thing we are, and not because there are chairs and others in some unobserved, objective, world.

Furthermore, the lawfulness to which I allude, is not rooted in a rich category structure like this. Rather, the lawfulness obtains between the informative flux at the sensory surfaces of an organism, and its attendant (not consequent) movement. (We will get to action in a minute.) It would be tedious to write “the physical, chemical, energetic gradients and their derivatives expressed at the sensory receptive surfaces separating the spatial domain of the organism, O, from its surrounding environment, E” all the time. This information (predicated upon the constitution, organization and capacity to act of the organism) is the “perception” end of that lawful relation that is the bedrock of experience. Without this information, there would be no perception. Calling it “sensation” does not help, but instead threatens to drag the discussion back to the 19th Century.

May that stand as a caveat for the term “Perception”. Now to “Action”.

As with perception, the term “Action” has many associations, and the word serves many functions, not all of which are required here. Although not as problematic as the previous case, there are pitfalls to be avoided. The main one lies in the presumption of intentionality, agency and goal-directedness. None of these are required. By “Action”, I mean observable movement. Even calling it “behavior” buys into a huge set of associations of plans, goals, and other mental constructs that have no place yet in the emerging vocabulary. Agency is the most problematic of these lurking assumptions, and relinquishing the notion of agency will be difficult as the discussion proceeds.

But one can not remain divorced from every day usage for ever. Somehow, it is necessary to build bridges back to our terms of convention, and our familiar situation. As we consider more complex explanation of more complex organisms, with nervous systems embedded in time, we will find it increasingly seductive to think of sensory information as input, and behavior as output. No matter how much we may be convinced that this is suspect, it is ingrained in our language. And as we do, the story being told will morph gradually until the organism seems to acquire goals, plans, and a stubborn independence of will. With that, the separation of organism from nature is complete, and we have reconstructed the duality we set out to banish. But hopefully we will remain conscious of the imitations of any account couched in such terms.

One of my main goals is to illustrate how to conceive of man as inseparable from his world. Our conventional linguistic habits introduce the tragic separation, even in consideration of the simplest of animals.

Look at this phrase

control, CSP, Language, Meaning, Memes, Newton, P-worlds, pink monkey farm

Look at this phrase. Look at this phrase. Try to see it as black marks on a screen or page. I doubt you will be seing it as white condensation trails in the sky, but if that is the case, try to see it as white condensation trails in the sky. Try not to read it. Try to see just the marks, and not the language, as if it were written in an unfamiliar script in a strange and inscrutible language. Look at this phrase.

Unless you are illiterate, or have some very specific kind of brain damage, you will not succeed. Seeing through the marks (vehicle?) to the words (content?) is obligatory.

Admit the words, but leave out the sentential meaning. If you can’t stop reading words, try to stop there, and do not let the words work together to form a meaningful phrase. Again, it fails. The words (now regarded as vehicles) can not be attended to without also admitting their content (the meaning?).

How far does this recursion go? Are there first, second, and higher order meanings, each acting as vehicles for further content, each at a greater remove from the physical and momentary reality of marks on a page?

We might claim that there is a basic reality, a fundamental vehicle, of marks on the page, but is that not itself a reified and abstract description, dividing the continuum of the world up, as it does, into a page, regarded as a surface, and marks thereon. Perhaps we can infer back to a more fundamental level, that of a flux upon your retina, induced by the reflectant properties of the surfaces and substances around you, and by the darting and fixations of your eyeball, located in a wobbling head. Perhaps this is the nearest we can come to identifying a basic level vehicle. This is the level chosen by Ecological Psychology. Cognitive Psychology would start with different primitives.

But when we talk of marks, pages, words and meanings, we are talking about things in the world (for the most part), things that we perceive, or believe we perceive. We do not perceive the changing flux on the retina.

Bring it on, Crick!

control, CSP, Madness, Meaning, P-worlds, pink monkey farm, resonance, Self, Time

Crick’s amazing hypothesis states:

“You,” your joys and your sorrows, your memories and your ambitions, your sense of personal identity and free will, are in fact no more than the behavior of a vast assembly of nerve cells and their associated molecules. Who you are is nothing but a pack of neurons.

How might we demur? My suggestion is to question the simplistic use of the personal pronoun, “you”, to refer to the antics of a bag of meat. If you (jake) believe that this word (you) refers to the carry on of your body, then Crick is probably right. However, if, as seems clear to me, the use of the personal pronoun is anything but simple, and refers to stuff that is both individual and collective, then it unravels.

Overcoming Dualisms

CSP, Madness, Meaning, Memes, neuroscience, P-worlds, Self

Sometimes, we increase our understanding by introducing distinctions. If you look at a lump and can’t figure out its structure, you might make a distinction, and notice that the lump is a composite of two distinct things, and suddenly you understand its structure much better. We do this all the time, as when we identify two kinds of diabetes, with similar symptoms (the lump) but distinct etiologies (juvenile and acquired). Or when we learn the name of a new flower.

At other times, we learn by reconciling apparently distinct things. In this case, we see two entities turning out to be but different images of the same underlying structure. We do this often also, as when reading a story, the plot falls into place and you can reconcile previously incongruous sub-plots, or when we recognize the mother in the child.

Should we consider these to be distinct enterprises? Is the first Science and the second Religion? Hardly. Yet the knowledge offered by the contemplative traditions seems to be that obtained by following the second course exclusively, while the first is a caricature of purely reductionistic science.

But I think in bringing experience under the fold of collective inquiry, or in finding ways of discussing experience that, at least, do not offend scientists too much, we are making progress in the second way, and science, or our common stock of understanding, improves as a result. Here are some that merit our attention:

In talking about minds, we habitually use the terms “inner” and “outer”. This is a strange linguistic habit, and we should be taken somewhat aback if asked about the spatial referents of these terms. There are none, although convention locates the “inner” space within the head. However, if we look inside, we see only brains. Unifying these two is a huge hurdle, and possibly one of the resolutions of opposites that may be said to accompany enlightenment. The extended mind thesis testifies to the possibility of unifying the language in which we discuss these two, though it stops short of recognizing that they are not distinct realms, going for the cheap gag of making you imagine your mind somehow leaking out into the world.

Another pair that admit of unification is rather surprising: perception and action are not separate things. We have been thinking of them as input and output to something, and have identified with the middle bit, and called it mind. However, the cellular example (described elsewhere) perfectly illustrates the relation between perception and action, whereby we can see that they are co-determining, and not in a relation as cause and effect. This is true for a single cell, and it is true for humans. We can see the direct relationship only sometimes: the swaying room in which the optic flow at the retina allows the coupling of room and torso motion nicely illustrates the coupling between perception and action which is so tight that they become indistinguishable. Nervous systems mediate this relationship, making it harder for us to see, but the lawfulness of the relation still obtains. The mediation is what ultimately gives rise to phenomenal worlds. So if perception/action are unified, that places us in a bit of a bind. It presents with the puzzle of interpreting present experience, which now seems to be deterministic or at least sufficiently lawful that it will not support our notions of volition and agency. If the perception/action relation is invertible, present experience does not consist of cause and effect.

One way out of this bind is to recognize the P-world as distinct from the self. The P-world is present experience, and in recognizing it, we can learn to overcome several dualities. In present experience, the P-world, the subject/object divide is no more. There is no distinction between the perciever and the percept. Attention/Salience is another dualism that is hereby overcome. Salience is the “outer” form of attention. Attention the “inner” form of salience. Damasio does this nicely in his work when he distinguishes between emotion and feeling (if I am correct here, I need to check), one of which is the phenomenological concept, the other the observable counterpart.

The experience of a sound in Brighton

CSP, Meaning, Memes, P-worlds

Brighton, 7/8/08

I was hungover today. I’m at a cognitive linguistics conference. I just came to have a wee look. I’m not from this territory. But they put on a bit of a show, with George Lakoff and Lera Boroditsky and Michael Tomasello, and that seemed to be worthwhile, and I had funding and Jack is away in Portugal, so I came.

Last night was the banquet, and true to form I got drunk. Had a swim on the way home, talked too loudly at dinner about drugs. The usual. This morning, I intended going to talks. Its the last day of the conference, and there was a big session on Gesture, and my grad student, Tom, was there and under some obligation to attend. I skipped the first big talk, and made a leisurely entrance about 11 o’clock. The first speaker got up and managed to alienate me within about 3 sentences. She talked about language. Ok. I’m down with language. She talked about embodiment. I’m well down with embodiment, so that’s cool. Then she talked about mental representation and the propositional vs imagistic debate. I couldn’t even stay in the room. I left. Sent Tom a text telling him that cognitive science is fucked. and left.

I walked today. I walked and walked. East three miles, back, west three miles, back, inland, up and down. Mainly looking at pretty girls. Sun shining. Bikinis at the beach. Brain wasted. Very much enjoying living in the moment, attending to experience. And wondering what that was, attending to experience. If there is no subject and no object in experience, there is no one to attend. But not taking it too seriously, and looking for nice women to look at.

Then I kicked a limpet. One of the ubiquitous slipper limpets. The sex changers. I heard the sound. I was trying to see the experience as it is, without the subject/object split. I was, briefly the experience. Which is fine. But where was the experience? It was out there. About a metre in front of my toe. The experience was out in the world. There is confusion about experience. This brought it home. I almost puked. I knew experience. It was nowhere near my head. My head, at most, provided the origin of a coordinate system. Other than that, there was only brains, wet brains, in my head, and I had no perception of them. The sound, or the experience of the sound, was a metre in front of my toe.

Then I started trying to distinguish between the sounds, all the sounds, around me, and the experience of those sounds. I failed completely. In every attempt. The sounds, and the experience of the sounds, were indistinguishable. And lovely. I relished the experience, and the experience was a distance away from me. I tried it with vision. I nearly fell over. I looked at a car. I can see the car. Easy. The experience of the car was in the location of the car. Nowhere near my head. You can talk about the car I was seeing, but all I had available to me was the seeing of the car. It was well off in the distance.

It was the most worthwhile hangover I have ever had. I own my own P-world. I feel it. The “where” question is just funny. I want to scream it. Look. Here. Now.

Addendum, a year later:

I came across Wolfgang Göethe’s notion of “Gegenständliches Denken”, and recognized it as being about the same relationship to the phenomenal:

Gagenstaendliches Denken

Hat tip to Bill Sharpe for pointing out the account of Göethe’s  scientific method.  Here’s the whole document: Goethe’s Delicate Empiricism

Synchronous Speech

control, CSP, Dance, Future projects, Meaning, P-worlds, resonance, Self, Sex

I just retraced some rather faded handwriting on the white board. To do so, I had to entrain my movement (and all is movement, when we look at it), to a past series, as I thought those thoughts and wrote them on the board.

This is just like synchronous speech, where two people try to match their motor control. Remember, all we see is that brains move muscles. So when we ask about shared experience, that must mean shared movement. Is movement all muscle? Is it just shared dynamic?

Can you find a few people to do exercises in shared movement with? It’s not quite dance, but it is also. But its not about expression, but resonance. Neither alone nor together, but resonance.