Category Archives: Self

And the walls came crumbling down . . .

The subject-object dichotomy needs to be overcome.  Insisting on its trumps-everything-else realness is not sustainable.  But language starts to fail at that point.  The term “experience” arises, and we do not know what to do with it.  But how else do you ground any tale of worlds and minds?

Happily the term “language” itself is crumbling for me.  A rather old-fashioned faculty psychology has insisted that there be language, with syntax at the non-beating heart of it’s computational breast.  In insisting on systematicity, it forgot about voice, and the power of uttering.  Subjects now start to abound.  They are collective, and partial, and overlapping, and meaningful.

How then to speak?

Learning how to speak

The world, as Alva Noe says, does not just show up.  It is achieved.  We will bear this in mind.  The achieving is happily called “sense making”, a term of art in the enactive tradition that applies to the self-interested goings on of a cell as well as to the mastering of the world and self exhibited by people.  To speak of sense-making is to eschew speaking of perception and action.  It replaces both.

A second important  point to be established is found in considering the epistemological position of the cell that recurs in the enactive literature.  This oft-recounted tale involves a prototype of dynamical identity and autonomy, embedded in its world through a single gradient: a nutrient gradient.  We can contrast our understanding of what is going on with the perspective of the cell itself.  The subjectivity of the cell is laid bare, and it consists in a single discrimination between this way and that, between uphill and down.

Now we need to take a step back and combine these so that we can relativise our own position in the world.  We can know nothing of the petri-dish and the scientist’s lab, if we are hooked into our worlds (Umwelten) in ways similar to the cell.  As we uncover the nature of our reality, so too we will be describing our selves.  For the Umwelt of the cell is written in the language of its own constitution: its spatial and temporal properties, the timescales of its metabolism.  These are our necessary epistemological limits, but that is no bad thing.  It would be silly to ignore such obvious constraints on our understanding.

So we need to look at how the sense-making occurs, without postulating a pre-existing world, or self, as both arise together in a dance well known to Varela and the buddhists.  We can recognize some useful things:

  • The arising of world and self occurs in time.  I hesitate to call it real time.  But it is “real-time” that picks out the sensory basis of experience.
  • We seek the interface, but cannot rely on our spatial and temporal view of the world
  • One such interface lies in the micro-tremor of the eyeballs, by which the visual system stays in constant dynamic touch with a world
  • Another lies in voice: the magic relation between the real and the spoken that arises in real time
  • The voice gives rise to a subject

So the goal here, and the reason this Church does not pretend to the practice of science, is that it is concerned with learning how to speak under these circumstances.  As Latour is at pains to point out, we cannot make the fatal fundamentalist mistake of claiming that there are facts that stand and pronounce upon the real, divorced from the business of how we talk, what our dialogue is, and what its limits are.

 

The future structure of knowledge

I look at the relations among the current mainstream disciplines, and their mutual relations and differences, and I then project slightly forward into the future, say 50 years or so, and imagine how they might look then.

On many views, physics holds the foundation place in the structure of knowledge. It is closely related to the absolutism and rationality of mathematics, and it also grounds our consensus view of reality. Chemistry is mostly applied physics, with a few structural constraints thrown in, that are visible in the periodic table. But organic chemistry is different, by virtue of two things: on the one hand, the chemicals play a role in the alchemy of life – a process for which we have no fundamental understanding. Life arises, but that is a novelty of an unparalleled sort. Identity irrespective of materiality. Exchange all the atoms, but keep the processes, and you retain identity. On the other hand, the exchanges and processes in which the molecules partake are geometrically extended in three dimensions. The 3-D shape of the molecule determines its fit to another element, say as neurotransmitter to receptor, or body to antibody. Continue reading The future structure of knowledge

Perspectives

We fret about first and third person perspectives. Some work on second person perspectives. Let’s stop this constricting tyranny of linguistic number and allow the perspectives to multiply freely. Let us encourage multiplicity of perspectives.

I prick my finger. The pain is tiny and intense and brief. It is small and focussed. It is all that is there, for just an instant. Then it abates, and the finger itself comes into focus. Tiny, trivial, and briefly, all that exists.

Billions of years from now, the Earth is a dead ball, to be consumed by a solar cataclysm. Nobody cares, because somewhere along the line, everyone died and nobody replaced them.

Between these two, there exists an infinity of perspectives, each with its own causal structure, its own rationality, its own story.

We wrestle, and fail to topple, hard questions of the other and the view of the other. We fight military battles, insurgent battles, domestic battles, political battles, all with right on our side, and not on the side of the other. The other does the same. Right, it seems, is everywhere.
Me against my brother. Me and my brother against my cousin. My cousins and brothers against our neighbours. Our family and neighbours against those from the next town. All the local townspeople against our more distant countryfolk. All the people of the country against the foreigners (near). Us and near foreigners against the distant foreigner. Where do we stop? Do we wait until the alien attack to talk some sense? Or do we recognize that this was ever so, and that the gradient goes further, beyond the species boundary. Limited human rights for Apes. Primates over mammals. Mammals over reptiles. Vertebrates over invertebrates. Animals over fungi and plants. Life over . . .
And there it ends.

For whatever life is, we are.

Clash of kinds of knowledge

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

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

Film Editing And Naive Realism

Current film editing techniques are more than likely partly responsible for the silly naive realism that seems to underpin so much of our thinking about ourselves. It used be, in early film, and hence also in experimental film, that the camera represented a single point of view, and that was important. But with modern editing, view changes. The distributed logic of film editing does violence to the notion of a single point of view. I bet that’s a modern change brought about by film. Perhaps changing again right now though, with the proliferation of cameras that do stand in rough correspondence to single points of view. The Tsunami, for example.

Anthropomorphism?

We need not belabour the apparent similarity between us and bonobos.  Increasingly, we find evidence of similarity between us and some surprising counterparts, like cuttlefish, or dogs.  This shouldn’t come as a surprise.  To look at the ape connection is to believe that “we are the product of our genes”.  But you can look at forms of coupling, at lots and lots of different kinds of things, and see “us” just as surely. Because we are not merely the product of our genes.  That is not what it is to be “us”, even though we increasingly see what “that” is.  “We”, the word, increasingly refers to media, coupling media.   We need to learn to read the surfaces around us, with due accord paid to our differences as well as our commonalities.

Bring it on, Crick!

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.

The Koan and the Pharisee

From The Full Story:

The cell, and the world encountered by the cell, form a unity. The encounter between them is described by the perception/action relation. In that encounter, they are not separable. They are one.

and earlier, the Koan:

The wind was flapping a temple flag, and two monks were arguing about the flag. One said, “The flag is moving.” The other said, “the wind is moving.” They could not agree, no matter how hard they debated. The sixth patriarch, Eno, happened to come by and said, “Not the wind, not the flag. It is the mind that is moving!” The two monks were struck with awe.

This notion of a unity, that comprises subject and object, unifies the CSP view with that of Maturana. I think.