Embodied Mind and Cognition

Procuramos, nesta proposta, pensar os termos de uma tensão entre aquilo que, por um lado, a partir do modelo capitalista de produção em massa, banalizou, mercantilizou e reificou os objectos e, por outro, justamente pela constituição desse mundo saturado de coisas, foi exposto como o carácter estranho, enigmático ou incompreensível dos objectos, carácter que, por via de uma experiência de transfiguração, pode ser revelador dessas próprias condições de produção. Os termos desta tensão podem ser reconhecidos na ideia de uma reificação redentora, a qual nos surge particularmente sintomática na teoria dos objectos de Walter Benjamin e na ficção-científica de Philip K. Dick que aqui nos servirão como casos de estudo.

En el marco de la discusión acerca de la naturaleza de nuestras habilidades prácticas básicas y del contenido de la
experiencia perceptiva, se encuentra el reconocido debate entre McDowell (principal defensor del conceptualismo en
teorías del contenido perceptivo) y Dreyfus (uno de los más enconados defensores del no conceptualismo). Mientras
McDowell sostiene que nuestras capacidades conceptuales se encuentran siempre operando en nuestra percepción y
acción, Dreyfus acusa a McDowell de caer en el ‘Mito de lo Mental’, reproduciendo un esquema dualista que plantea
una distancia entre el sujeto y el mundo. El objetivo del presente trabajo es criticar la posición presentada por Dreyfus,
sugiriendo que es necesario defender una teoría intelectualista deflacionada para comprender la naturaleza de nuestras
habilidades prácticas básicas.

As digital advancements reshape communication, researchers need interdisciplinary methods to understand the cognitive processes involved. This essential reference for advanced students and researchers provides a comprehensive introduction to innovative research methods in cognitive translation and interpreting studies (CTIS). International experts from diverse disciplines share best practices for investigating cognitive processes in multilectal mediated communication. They emphasize the application of these methods across research domains situated at the interface of cognition and communication. The book offers an in-depth analysis of key research methods, explaining their rationales, uses, affordances, and limitations. Each chapter focuses on one or two closely related research methods and their tools, including surveys, interviews, introspective techniques, keylogging, eyetracking, and neuroimaging. The book guides readers in planning research projects and in making informed methodological choices. It also helps readers understand the basics of popular tools, fostering more rigorous research practices in data collection. Additionally, it provides practical suggestions on study design, participant profiling, and data analysis to deepen our understanding of texts, tasks, and their users.

This article examines the rise of populism in contemporary politics and its multifaceted effects on democratic systems and governance structures. While populism can mobilize disenfranchised voters and challenge stagnant elites, it often undermines democratic norms, weakens institutions, and polarizes societies. Drawing on global examples and scholarly research, this paper explores the ideological underpinnings, manifestations, and outcomes of populist politics in diverse contexts, including recent developments in Nepal.

Двумерные алгебры, рассмотренные С.С. Кокаревым и Д. Павловым, раскрываются как особый класс структур, в которых причинность и порядок следования событий определяются не внешними параметрами, а внутренними законами самой алгебры. В данной статье предложено прочтение этих алгебр через концепцию Сфиралигеометрического устройства, в котором витки, петли и узлы реализуют алгебраические операции, ритм времени и смену полюсов. Такая интерпретация позволяет говорить о свитии как о фундаментальном механизме упорядочивания, противоположном линейному "развитию".

The article shows how the extended mind theory, which suggests that cognition is not confined to the brain but extends beyond the body, is used to redefine our understanding of the nature of the mind and legitimize narratives of cyberimmortality. Additionally, it explores how this concept has been considered within the field of Artificial Intelligence (AI). By exploring the interactions between the environment, technological devices, and mental processes, the extended mind theory challenges the traditional boundaries of historically constructed epistemology upon the mind-world dichotomy. The paper analyzes various features of this new cognitive topography and how this perspective can transform human experience into a narrative that transcends organic limitations. Finally, it highlights a few consequences and critical challenges of the extended mind proposal in the recovery of the body and the environment.

A new trend has recently emerged at the intersection of the philosophy of emotion and value, that I will call ‘responsivism’, according to which emotions are responses to appearing values (Mulligan 2009; Müller 2019; Vendrell Ferran 2022a). Such a view maintains that emotions are intentional experiences  (Müller 2019, 36) directed towards mundane values, yet responsivists assert that this intentionality is not to be conflated with that of a value perception (or ‘valueception’) (Tappolet 2000), but is to be understood as a value reaction (Mulligan 2009, 151; Vendrell Ferran 2022a, 83). For example, the delight that I experience when I see a magnificent painting is not a ‘grasping’ of that magnificence, but a response thereto (Müller 2019, 63).
Importantly, emotional responsivism was already advocated by many members of the so-called “Munich-Göttingen Circle” of phenomenology in the early twentieth century. The first to lay the foundations of this doctrine was Max Scheler who, in 1897, stressed the existence of special “value-feelings” (Wertgefühle) irreducible to feelings of pleasure and displeasure (Scheler 1899, 84–85). Over the following three decades, this groundbreaking distinction was further elaborated upon by the Circle’s various members; value-feelings (Wertfühlen, Fühlen, or Wertnehmen) came to be regarded as the motivation of emotions (Gefühle) (Scheler 1916, 260; Reinach 1989, 295).
Contemporary proponents of responsivism, notably Íngrid Vendrell Ferran (Vendrell Ferran 2008; Vendrell Ferran 2015), are well aware of this genealogy. However, the existing literature (Vendrell Ferran 2015, 347; Vendrell Ferran 2017, 77) has narrowed responsivism to the Munich side of the Circle, represented by Adolf Reinach and Dietrich von Hildebrand, in addition to Scheler. Yet, the affective doctrines promoted by the group’s ‘Göttingen’ side, especially by Edith Stein (Stein 1922) and Roman Ingarden (Ingarden 1961), are decisively influenced by the Munich side’s conceptual apparatus and can actually also be qualified as ‘responsivist’.
In this context, I aim to establish both that the affective perspectives proposed by Stein and Ingarden (and also by Husserl) do belong to this general doctrine, and that they are characterized by a clear specificity: namely, both Stein and Ingarden (following Husserl) regard the emotional response as being indispensable with regard to the initial value-feeling’s fulfillment.
The talk is divided into three parts. In the first part, I describe the three essential features of responsivism as first developed by Scheler and Reinach: 1) the distinction between value-feelings and emotions, 2) the affective character of value-feelings, and, finally, 3) the relationship of ‘response’ that unifies them. In the second part, I emphasize the specificity of von Hildebrand’s account within the Munich framework (von Hildebrand 1916): in his view, the responsive emotion is a “position-taking” (Stellungnahme) of the ego, characterized by its spontaneous character. Von Hildebrand is a key moment in the transition from Munich to Göttingen responsivism, which I examine in the third part. I begin this part by describing how Husserl’s affective phenomenology – as presented in the Studien (Husserl 2020) – is strongly influenced by von Hildebrand’s conceptuality, before investigating its reinterpretation by Stein and by Ingarden.

This thesis explores the intersection of neuroscience and film editing, focusing on how specific cutting techniques influence the audience's emotional and neurological responses. We argue that editing is not simply a stylistic choice but a cognitive manipulation tool-an invisible hand that orchestrates brain activity, affects heart rates, and hijacks attention. By integrating studies in cognitive psychology, affective neuroscience, and film theory, this paper demonstrates how montage, pacing, and temporal disruption work not only as narrative devices but also as neural stimuli that activate the brain's emotional centers. Our findings suggest that editors are, in essence, neurosurgeons-scalpel in one hand, Final Cut Pro in the other.

Applications of the Hidden Linguistic Code This theory has profound implications across multiple disciplines, including linguistics, cryptography, artificial intelligence, and philosophy. • Linguistics: Understanding how words carry structured meaning beyond phonetics. • Cryptography: Using linguistic structures to create new encryption and decryption systems. • Artificial Intelligence: Training AI models to recognize deeper linguistic patterns. • Philosophy: Exploring how language influences thought and human perception of reality. Future Research and Next Steps This discovery is just the beginning of understanding how language functions as a coded system. Further research is needed to test this theory across different languages, refine the symbolic breakdown method, and explore its applications in AI and cryptographic models.

In support of the general idea of innateness, I consider it in terms of image schemas. The claim is based on the definition of the image schema as a mental structure consisting of a relational schema and at least one object schema (motion of object), a conceptually independent entity representing physical objects. Its fundamental property is density experienceable by touch, which as part of the nervous system evolves from the 7 th week of pregnancy. The foetus-womb interactions evolve into prenatal schemas (motion of, blockage of, etc.) forming a cognitive network. The interactions among schemas develop into interrelationships such as Cause-Effect. The universal prenatal image schemas, and the rudiments of reasoning (Cause-Effect) continue naturally after birth developing differently in different cultures. Thus, my hypothesis makes Chomsky's fabricated universal grammar invalid. It also explains erroneous claims of empiricists and rationalists.

The E-turn refers to the rise of E-conceptions of cognition which have been articulated and advanced in recent decades in different shapes, forms, and guises. This paper seeks to progress our thinking about what the E-Turn entails when it comes to rethinking educational theory and practice. It focuses on a contest that exists between two philosophical rivals: the most conservative variant of E-cognition and its most radical challenger. These opposing accounts offer fundamentally incompatible ways of understanding cognition. Focusing on basic mathematical cognition and the mastery of mathematical competence, reasons are given for favoring radical enactivism over its classical cognitivist contenders. The paper concludes by briefly exploring how we might expand and revolutionize our thinking about pedagogical practice if we adopt the radical enactivist framework.

Depuis une vingtaine d’années, le débat autour de la cognition incarnée a été extrêmement animé dans les différentes branches de la psychologie et des sciences cognitives, jusqu’à influencer d’autres sciences humaines et sociales. Quel est l’apport de la cognition incarnée à la philosophie et à la psychologie ? Quelles notions ont-elles été introduites ou modifiées en profondeur par l’embodiment ? Quelles avancées et quelles limites méthodologiques pouvons-nous déjà constater ? Sans prétention d’exhaustivité, ce volume propose au lecteur francophone une présentation interdisciplinaire des enjeux philosophiques de la cognition incarnée. Les sciences cognitives mettent ici en question certains points majeurs de la tradition philosophique.

In post six, I begin to describe how we interpret descriptions rather than what “is.” I develop the model I gave as a diagram in post five, into a link between descriptions and homeostasis. This is the addition of homeostasis to hermeneutics. Also, I begin to explain how useful it is for us to understand our descriptions using my suggestion of the expansion of the concept of dasein into four descriptions, DASEIN as descriptions of all humanity, (DASEIN) as descriptions of peer groups, dasein as the “described objective reality” of a human body, and (dasein) as the homeostasis that cannot be described. Using these four words we can make descriptions that are not constructs, but descriptions that share many of the features of the “free energy principle” by trivialising the words mind, brain, and behaviour, leaving peer groups (DASEIN) to describe the profound, yet “discontinuous” objective realities that the peer groups use as their entropic boundary theorised by the free energy principle, providing each peer group with protection [of its discipline,] efficient referencing, better communication [within its own Markow blanket – the entropic boundary] and for the making of new members. The dynamics of joining and leaving, feeling and believing, truths and purposes, however, mask the discontinuities that appear to us as schooling and shoaling by herrings, for example, seeking protection, energy conservation, and efficient foraging, and unforeseen consequences such as enhanced navigation, communication, and reproduction, because we describe herring as “food.” Other unforeseen consequences are apparent as rules of law, empirical evidence, feelings, and mimesis, as what appears to be real as an ontology which is, however, only continuous as an overarching linguistic system [and then needing translation] combined with an eschatological hubris. Eschatological individuals seeking transcendence are thus responsible for xenophobia, misogyny, intransigence, elitism, racism, despair, and hubris, when assuming the descriptive system used by (DASEIN) is immanent.

This paper introduces the concept of "generative midtended cognition", that explores the integration of generative AI technologies with human cognitive processes. The term "generative" reflects AI's ability to iteratively produce structured outputs, while "midtended" captures the potential hybrid (human-AI) nature of the process. It stands between traditional conceptions of intended creation, understood as steered or directed from within, and extended processes that bring exo-biological processes into the creative process. We examine the working of current generative technologies (based on multimodal transformer architectures typical of large language models like ChatGPT) to explain how they can transform human cognitive agency beyond what the conceptual resources of standard theories of extended cognition can capture. We suggest that the type of cognitive activity typical of the coupling between a human and generative technologies is closer (but not equivalent) to social cognition than to classical extended cognitive paradigms. Yet, it deserves a specific treatment. We provide an explicit definition of generative midtended cognition in which we treat interventions by AI systems as constitutive of the agent's intentional creative processes. Furthermore, we distinguish two dimensions of generative hybrid creativity: 1. Width: captures the sensitivity of the context of the generative process (from the single letter to the whole historical and surrounding data), 2. Depth: captures the granularity of iteration loops involved in the process. Generative midtended cognition stands in the middle depth between conversational forms of cognition in which complete utterances or creative units are exchanged, and micro-cognitive (e.g. neural) subpersonal processes. Finally, the paper discusses the potential risks and benefits of widespread generative AI adoption, including the challenges of authenticity, generative power asymmetry, and creative boost or atrophy.

The article explores the role of Buddhist teachings and authorities in mindfulness-based stress reduction (MBSR) teacher training. Based on ethnographic data from Finland, it goes beyond the dominant focus on texts, figureheads, and Anglo-American contexts in the study of contemporary mindfulness. The article shows that both the historical Buddha and specific contemporary Buddhist teachers, texts, and communities may hold important positions of authority in MBSR teacher training. Due to the formal status of Buddhist retreat centres in the standard structure of MBSR teacher education, the institutional boundaries between contemporary Buddhism and MBSR training overlap. However, explicit discussions on Buddhist concepts, ontology, and ethics are rare in the ethnographic data, with the notable exception of poetry, which is directly linked to the dharma foundations and existential dimensions of the programme. In negotiations of Buddhism and religion, the modernist discourse of 'scientific Buddhism' is central in constructing MBSR training as non-religious but still true to the teachings of the historical Buddha.

Author(s): Abrahamson, D; Andrade, A; Bakker, A; Nathan, MJ; Walkington, C; Lindgren, R; Brown, DE; Zohar, AR; Levy, ST; Danish, JA; Maltese, AV; Enyedy, N; Humburg, M; Saleh, A; Dahn, M; Lee, C; Tu, X; Davis, B; Georgen, C; Lindwall, O | Abstract: © ISLS. Inspired by the current embodiment turn in the cognitive sciences, researchers of STEM teaching and learning have been evaluating implications of this turn for educational theory and practice. But whereas design researchers have been developing domain-specific theories that implicate the role of physical movement in conceptual learning, the field has yet to agree on a conceptually coherent and empirically validated framework for leveraging and shaping students’ capacity for physical movement as a socio–cognitive educational resource. This symposium thus convenes to ask, “What is movement in relation to concepts such that we can design for learning?” To stimulate discussion, we highlight an emerging tension across a set of innovati...

In this book, philosopher and yoga practitioner Giulia Moiraghi brings yoga into dialogue with current debates on consciousness in analytic philosophy and cognitive science. The book explores embodiment's role in revealing a typically overlooked dimension of consciousness: the horizon consciousness. Bringing major thinkers in phenomenology together with the classical texts of yogic traditions, as well as the author's own firsthand experience, the book argues that yoga, across all the centuries and in its diversity of practices, points toward a common core that should not be left to an archaeological domain of study but should be integrated into ongoing philosophical research on consciousness. By helping the reader understand the relevance of key phenomenological concepts to the practice and actualization of yoga, the book provides a concise and agile tool for general practitioners in the contemplative field and for scholars in consciousness studies, Indian studies, philosophy, psychology, and cognitive science.

Groove, the pleasurable urge to move to music, is influenced by rhythmic and harmonic elements. Little research on groove, focusing on rhythm, has systematically examined the relation between groove and emotional responses. This study investigated how groove is modulated by musical emotions-specifically arousal and valence-by manipulating tempo and chord progressions. A total of 4,982 participants listened to one of 144 musical stimuli that varied in tempo (60-170 BPM) and chord progression (from sad to happy). Participants rated groove, arousal, and valence. Segmented linear regression analysis was used to determine the relations between these variables. An optimal tempo for groove was identified at around 130 BPM, beyond which groove ratings declined. Chord progressions influenced groove in a monotonic manner, with happier progressions leading to higher groove ratings. Analysis of emotional responses revealed that groove was associated with higher valence and moderately high arousal, suggesting an "emotional sweet spot" for groove induction. These findings indicated that groove is systematically influenced by both acoustic (tempo and chord progression) and emotional (valence and arousal) factors. The results suggest that groove is not driven solely by rhythmic anticipation, broadening the current understanding of musical groove and its applications in psychology, cognition, and movement-related activities.

The present volume investigates cross-cultural commonalities, culture-specific variances, and human universals in the ways premodern societies have conceived of the human body, both living and dead, and the natural world or cosmos. The project addresses, firstly, how human embodiment and relations with the environment, understanding of phenomena, and creative imagination are intertwined in the conception of the human living body, the dead body, and the cosmos. Secondly, it considers the extent to which these conceptions may prove to be culture-specific or common to different societies and even universal; that is, emerge independently in different societies under temporally and spatially similar conditions. From a methodological point of view, this chapter aims to provide a theoretical and methodological background against which to read the subsequent contributions to the present volume and, in doing so, intends to go beyond the scope and intent of the individual contributions by reframing them with a synchronic and diachronic comparative outlook. Our aim here is to elaborate on the conclusions drawn by each individual chapter from a broader perspective and at a more general level; that is, in terms of elaboration and structuring of concepts as well as of the conceptual commonalities and culture-specific traits underlying the concepts of the human body, the dead body, and the cosmos, particularly when considering emic and etic perspectives. In addition, this chapter views the interrelationships between embodiment and cultural variety in the creation and elaboration of concepts, weighing how cultural variations can be reconciled with human universals.

The article aims to reflect upon worship in the age of posthumanism. To achieve this, the paper briefly examines the meaning and scope of posthumanism relevant to the subject, followed by a review of the meaning of worship and liturgy. Considering the above, this paper concludes with an assessment of potential pathways to approach worship in the light of posthumanism from a Mar Thoma Syrian Church context. It will also conclude with some suggestions for thought and debate.

This short conceptual outline introduces a bold hypothesis: that visual memory might fundamentally be a form of procedural (muscle) memory.
Rather than static snapshots, mental images could be dynamic sequences of micro-motor activation — involving eye movements, neural firing patterns, or even muscle-like reenactments in the brain.
Drawing on studies in cognitive neuroscience, enactivism, and mirror neuron theory, this text challenges the classical separation between visual and motor memory systems.
It was developed with support from LBCentrum.pl, a research platform exploring cognition, motion, and embodied intelligence.
Further expansion of this hypothesis is in progress.

Este ensayo examina el concepto de identidad en el contexto de la inteligencia artificial y la filosofía de la mente. Partiendo de enfoques clásicos como los de Locke, Hume y Descartes, y ampliando con ideas contemporáneas de Dennett, Metzinger, Alexander y Chalmers, se analiza si es posible pensar sin conciencia, tener identidad sin memoria, y generar conocimiento sin vivencia subjetiva. Se defiende la idea del yo como una narrativa funcional y no como una entidad sustancial, y se argumenta que la inteligencia artificial, aunque sin conciencia, puede producir estructuras cognitivas con valor epistémico. La obra propone una ampliación conceptual de la subjetividad y del pensamiento más allá de sus formas humanas tradicionales.

Abstract: In this special double symposium, sixteen established and emerging scholars from seven US universities, who share theoretical perspectives of grounded cognition, empirical contexts of design for STEM content domains, and analytic attention to nuances of multimodal expression, all gather to explore synergy and coherence across their diverging research questions, methodologies, and conclusions in light of the conference theme “Future of Learning. ” Jointly we ask, What are the relations among embodiment, action, artifacts, and discourse in the development of mathematical, scientific, engineering, or computer-sciences concepts? The session offers emerging answers as well as implications for theory and practice. THERE was a child went forth every day; And the first object he look’d upon, that object he became; And that object became part of him for the day, or a certain part of the day, or for many years, or stretching cycles of years. (Walt Whitman) Introduction: “You’re It! ...

This paper evaluates recent advancements in the debate on animal consciousness, comparing the marker hypothesis with the universal consciousness hypothesis. It discusses the use of consciousness tests (C-tests) for identifying conscious beings, a method supported by Bayne et al.’ s (2024) and compares this with Andrews's (2024) call for assuming all animals are conscious. The paper argues for a balanced approach to studying consciousness that acknowledges species-specific consciousness without relying solely on C-tests. It suggests Dung and Newen's (2023) framework as a synthesis of these views, offering a method that combines scientific rigour with ethical considerations.

This paper presents a model of dynamic cognition. That model is humanly produced in the first section. The second section is the A.I. answer to the command to explain how attitudes and values work in cognition, as a comparison to the Buch’s The Dynamic of Cognition Model. The last section of the paper is a bibliography of readings on the subject.

Basque Country, Spain • mjsbeaton/at/gmail.com > Context • Direct realism is a non-reductive, anti-representationalist theory of perception lying at the heart of mainstream analytic philosophy, where it is currently generating a lot of interest. For all that, it is widely held to be both controversial and anti-scientific. On the other hand, the sensorimotor theory of perception (which is a specific development of Gibsonian approaches to perception) initially generated a lot of interest within enactive philosophy of cognitive science, but has arguably not yet delivered on its initial promise. > Problem • I aim to show that the sensorimotor theory and direct realism complement each other, and that the result is a philosophically radical, but fully scientifically realised, theory of perception. > Method • The article uses (non-reductive) philosophical analysis and discussion. It also draws on empirical evidence from the relevant cognitive sciences. > Results • Direct realism can be augmented by sensorimotor theory to become a scientifically tractable alternative to the mainstream, representationalist research programme within cognitive science. > Implications • The article aims to further clarify the philosophical importance of the sensorimotor approach to perception. It also aims to show that the apparently radical claim that we perceive objects themselves is amenable to normal scientific study. > Constructivist content • Objects are analysed as a kind of collaboration between the world and the perceiver. On this account, we can never perceive outside the categories of our own understanding, but we do perceive genuinely outside our own heads. Thus, the approach here is not exactly constructivism, though it shares many goals and results with constructivism.

This paper explores the hypothesis that consciousness exists as an immortal, quantum-based data stream that persists beyond physical death. The theory suggests that the observable universe is a rendered simulation with boundaries determined by the limitations of its computational architecture. It introduces the concept of consciousness as a distinct, non-physical entity that interacts with the simulation, with the potential to merge with the universe itself, providing a mechanism for escaping the simulation. This theory integrates principles from simulation theory, quantum physics, and information theory to propose a novel model of reality.

Some authors assert that the analysis of huge databases could replace the scientific method. On the contrary, we argue that the best way to make these new technologies bear fruits is to frame them with theories concerning the phenomena of interest. Such theories hint to the observable that should be taken into account and the mathematical structures that may link them. In biology, we argue that the community urgently needs an overarching theory of organisms that would provide a precise framework to understand lifecycles. Among other benefits, such a theory should make explicit what we can and cannot predict in principle.

La Scuola Superiore di Studi Storici dell’Università degli Studi della Repubblica di San Marino organizza un convegno internazionale che si terrà presso il Dipartimento Storico e Giuridico dell’Ateneo il 26 e il 27 settembre 2025.
Gli studiosi sono invitati a presentare un abstract di massimo 500 parole, entro e non oltre il 15 maggio 2025.

Our task in this article is to investigate selective permeability in the city of Busan in South Korea. Drawing on Gibson's tenet that perception organizes around "affordances" or action possibilities, the selective permeability model suggests that a single setting can be objectively supportive or hostile to different individuals. Embodied pragmatists and phenomenologists influenced Gibson, and we explore how factors like cultural habits, language, gender, age, geographical topography, and built form in Busan combine to alter bodily comportment so that action-closing "negative affordances" can manifest to one individual but not another. This, in turn, may make one stay in or retreat from Busan or places in it. For example, there is evidence that middle-aged Russian-speaking men experience greater safety-and thus freedom of movement-in some areas of Busan, as compared to younger Russian-speaking men, not to mention women. Throughout, we follow Dewey's lead in adopting what might be called "constructive realism," which holds that changes, once introduced to the world by human actors, are concretely there independently of any single observer-a position that weighs against dismissing

This article considers the positions of Gabriel Marcel and Thomas Aquinas on self-knowledge and argues for a synthesis between them. The basis of this Marcelian-Thomistic synthesis is their common understanding of the self as inherently in relation to that which is other (via embodiment) and in the necessity of activation for self-knowledge to occur. The divergence between these thinkers occurs in regard to the process of activation. While Aquinas presents an Aristotelian account of activation rooted in his understanding of cognition, Marcel offers a broader vision of activation that gives pride of place to intersubjectivity. A Marcelian-Thomistic synthesis preserves the Aristotelian systematization of Aquinas, while adding Marcel’s expanded understanding of activation and his prioritization of intersubjectivity. Such a synthesis allows for a treatment of self-knowledge that is metaphysically systematic and true to lived experience.

In this article, we present the Universal Pattern of Creation Theory (UPCT), an emerging hypothesis that connects multiple fields of knowledge-from quantum physics and biology to intelligence and linguistics-under a unifying principle: creation occurs when energy and information reach a state of harmonic resonance that generates a stable and functional structure. This pattern, which underlies the emergence of matter, life, intelligence, and social structures, could represent a fundamental structural law of the universe, explaining the emergence of new levels of existence from chaotic states.

La cause est entendue : l'homme n'est pas son corps, il est un esprit ou un moi qui n'est lié que subsidiairement à celui-ci ; il appartient à un ordre de réalités plus élevé. Il est un étranger dans le monde et n'y traîne qu'une existence diminuée. La révolution scientifique du xvii e siècle nous a enseigné une fois pour toutes que seules existent les particules de la physique et que le monde des sens se réduit à une apparence. Désormais, les promoteurs de l'IA et du transhumanisme nous promettent un avenir radieux où nous serions délivrés d'une partie de cette enveloppe de notre système nerveux central, dépourvue de valeur, car ne véhiculant aucune information exploitable sous forme d'algorithmes qui pourrait augmenter nos capacités par l'interface avec la machine.

Ce livre nous invite à rompre avec ces évidences. Il cherche à lever les obstacles théoriques qui semblent nous interdire de considérer notre corps comme étant nous-mêmes et la perception comme une saisie directe des choses dans leur réalité indépendante de notre esprit. Déployant une réflexion sur les principes, il voudrait nous faire prendre conscience de ce que nous sommes à la fois dans le monde et du monde, en sorte que notre destin est inexorablement lié avec le sien. Aujourd'hui plus que jamais, la tâche de la philosophie n'est pas de nous permettre de transcender notre environnement sensible mais de nous ramener à lui et de nous aider à y reprendre place en méditant « notre condition merveilleusement corporelle », comme dit Montaigne.

This essay is my most comprehensive essay (to date), combining the insights from the last eight years on cognition histories and sociology. It demonstrates an epistemic fit of ideologies of Materialism, Spiritualism, and also in the centralising efforts of Accurate Compatibility, by epistemologically defeating  mistakes that have been made in arguments of hard materialism, vague spiritualism, and centralism inaccuracy.

This essay is my most comprehensive essay (to date), combining the insights from the last eight years on cognition histories and sociology. It demonstrates an epistemic fit of ideologies of Materialism, Spiritualism, and also in the centralising efforts of Accurate Compatibility, by epistemologically defeating  mistakes that have been made in arguments of hard materialism, vague spiritualism, and centralism inaccuracy.

This paper explores the mediational and constitutional role of technical images (both analogue and digital) for the definition and continuity of the sense of self, proposing a new framework within the extended mind theory grounded in recent approaches to memory. Traditional cognitive science often views the mind as confined within the brain, but we argue that cognition is not merely extended but fundamentally constituted through ongoing material engagements with technical images within specific sociocultural contexts. Our interdisciplinary approach integrates cognitive archaeology, media theory, and cognitive sciences, emphasising the dynamic, embodied, and situated nature of cognition. This perspective shifts the understanding of the mind from a static, internal entity to a dynamic, distributed process continually mediated through organismic transactions in the environment. Building on this tradition of studies in the extended mind, we introduce the Mediational-Constitutional Principle, arguing that technical images not only trigger cognitive processes but actively constitute them. In the paper, we illustrate how technical images mediate and constitute the sense of self because they are central in how memory is continually re-enacted in specific sociomaterial environments made of people, things, and practices. These images function as automatic ecological records, blending past and present, influencing personal narratives and memory.

This paper seeks to present a novel perspective on the enactivist approach, which in turn offers new insights into the comprehension and understanding of contemporary and complex social phenomena such as cyborgisation. In the context of this article, the term 'cyborgization' can be understood as denoting the processes of technological transformation of human nature, whereby technological devices are integrated with the human body. This leads to the emergence of new forms of embodied cognition and experience, which in turn result in the blurring of the boundaries between human and machine components, and the formation of qualitatively new ways of interacting with the environment. In this regard, the enactivist approach allows for a productive exploration of ethical issues in the context of modern technological transformations. The article presents a novel perspective on the nature of cognition and experience through the lens of enactivism, with a view to demonstrating its potential to overcome the limitations of traditional naturalistic conceptions of consciousness. The author aims to examine the fundamental tenets of enactivist theory, encompassing visual perception and extending to the intricate subject of moral judgement formation and the phenomenon of ideological oppression. Particular attention is paid to the synthesis of enactivism with the principle of free energy and its potential application to research into human cyborgisation. The article demonstrates that the enactivist approach enables us to transcend dualistic notions of the relationship between humans and technology. Furthermore, it has the potential to facilitate a more comprehensive understanding of the essence and processes of technological transformation of human nature. Based on a critical examination of utopian and scientific trends in the evolution of enactivism, promising avenues for future research are identified. This analysis presents a multitude of potential avenues for the establishment of an ethically sound philosophical foundation for technological advancement. It offers a framework within which the complexities of the modern era can be fully understood and constructive solutions to emerging ethical challenges can be devised. // В работе делается попытка представить новый угол зрения на энактивистский подход, который сам по себе открывает новые горизонты для осмысления и понимания таких современных и неоднозначных явлений общественной жизни, как киборгизация. В контексте данной статьи под киборгизацией можно понимать процессы технологической трансформации человеческой природы, при которых происходит интеграция технологических устройств с телом человека, что ведет к возникновению новых форм воплощенного познания и опыта, и в результате чего размываются границы между человеческим и машинным компонентами, а также формируются качественно новые способы взаимодействия с окружающей средой. В этой связи посредством применения энактивистского подхода возможно продуктивно исследовать этические проблемы в контексте современных технологических трансформаций. В статье представлен новый взгляд на природу познания и опыта через призму энактивизма с целью продемонстрировать его потенциал для преодоления ограничений традиционных натуралистических концепций сознания. Автор стремится проработать ключевые аспекты энактивистской теории, от базовых принципов визуального восприятия до сложных вопросов формирования морального суждения и идеологического угнетения. Особое внимание уделяется синтезу энактивизма с принципом свободной энергии и потенциалу его применения в деле исследований проблемам человеческой киборгизации. В статье доказывается, что энактивистский подход позволяет преодолеть дуалистические представления о взаимодействии человека и технологий, и вместе с этим несет потенциал достижения более целостного понимания сущности и процессов технологической трансформации человеческой природы. На основе критического анализа утопического и научного направлений в развитии энактивизма намечаются перспективные пути дальнейших исследований. Проведенный анализ открывает широкие возможности для создания этически выверенной философской базы технологического развития, в рамках которой становится возможным адекватно осмысливать вызовы современной эпохи и предлагать конструктивные решения возникающим этическим проблемам.

O presente artigo trata de uma abordagem bergsoniana ao problema da bifurcação da natureza, tal como colocado por Alfred N. Whitehead no segundo capítulo de The Concept of Nature. A bifurcação da natureza, entendida como a cisão da natureza em causa da percepção e natureza percebida, culmina, segundo Whitehead, em uma das maiores falácias da filosofia moderna. Ao lado de Whitehead, o filósofo francês Henri Bergson se coloca como um poderoso aliado na recusa da atitude da bifurcação, ao tratar tudo aquilo que apreendemos na percepção sensível como pertencente à natureza.

This paper explores the ontological dimensions of transformational performance, examining the constraints and possibilities that shape identity, perception, and action. Drawing from phenomenology, cognitive science, and social constructionism, it interrogates how deeply ingrained narratives, embodied cognition, and relational dynamics influence the potential for profound change. By integrating interdisciplinary insights, the inquiry challenges conventional models of transformation, offering a framework that emphasizes ontological shifts over mere behavioral adaptation. This work serves as both a theoretical investigation and a practical guide for those seeking to engage deeply with personal and systemic evolution.

Katherine Hayles es una de las autoras más relevantes de los estudios posthumanistas. Desde fines del siglo pasado, sus reflexiones mapean la evolución del vínculo entre humanos y máquinas con un abordaje transdisciplinario basado en las relaciones entre filosofía, neurociencia y tecnología. En línea con la figura híbrida del cyborg de Donna Haraway, las investigaciones de Hayles apuntan a descifrar las múltiples posibilidades de interacción entre la cognición humana y la no humana.

En este, uno de sus últimos libros, Hayles analiza lo que denomina la “cognición no consciente”, es decir, aquellos procesos neuronales inaccesibles a la consciencia, pero necesarios para su funcionamiento. Estos mecanismos existen en todas las formas de vida, incluidos los organismos unicelulares y las plantas, y también en los sistemas técnicos. Entre sus funciones, quizá la más importante sea la de impedir que la consciencia, con su capacidad de asimilación limitada, se vea desbordada por los flujos de información que llegan al cerebro a cada milisegundo. “Lo impensado”, a lo que apunta el título, alude a esta terra incognita para las humanidades, que siempre priorizaron el aspecto consciente de la mente, al mismo tiempo que da cuenta de esas operaciones neuronales inaccesibles al pensamiento.

Su teoría ampliada de la cognición nos permite comprender los ensamblajes cognitivos humano-técnicos cruciales en nuestra vida contemporánea (desde los drones autónomos a los algoritmos de trading financiero). Pensar la inteligencia artificial con la perspectiva de una cognición distribuida evita caer en fantasías apocalípticas que la figuran como una potencial amenaza que viene a desplazar a la humanidad. En lugar de ver la IA como algo análogo, superior o autónomo a los seres humanos, la perspectiva de Hayles evidencia formas posibles de articulación en las que la capacidad diferencial de ambos es aprovechada en una sinergia complementaria. Esta asociación dinámica reemplaza el destino manifiesto antropocentrista del sujeto humanista liberal de dominar la naturaleza, y habilita un novedoso marco ético que incluye toda la gama de actores humanos, computacionales y biológicos, atendiendo a los efectos sistémicos y ecológicos de su colaboración.

Cuprins
1 Ce este antrenament cognitiv?
2 Cui i se adresează antrenamentul cognitiv?
3 Recomandări ale antrenamentului cognitiv pentru copii
4 Resurse și suport pentru pacienți
5 Recomandări ale antrenamentului cognitiv pentru adulți
5.1 Antrenamentul cognitiv pentru adulții sănătoși
5.2 Antrenamentul cognitiv pentru adulții cu probleme de sănătate
6 Rolul NADH în susținerea abilităților cognitive
7 Concluzii
8 Referințe

I introduce the practice of somaterapia (somatherapy), an eclectic synthesis of Gestalt therapy, capoeira Angola, anti-psychiatry, collective trust exercises, radical pedagogy, and anarchism developed as an anti-fascist practice aimed at healing the violence of oppressive forms of social organisation as they manifest in bodies. Somaterapia takes an immanent and materialist view on what constitutes a body, eschewing mind-body dualisms and transcendent forms of organisation in lieu of an affective somatic reality. The fascisms somaterapia thus seeks to eliminate are not just the macrofascisms of the political milieu, but also the micro-fascisms that stem from and reciprocally enrich these, forming blockages of libidinal energy or tesaõ that affect everything from our thoughts and our posture to how we treat ourselves and how we treat each other. In this sense somaterapia has much in common with the enactivist view of cognition. Like somaterapia, enactivism sees brains, bodies and environments as complex, reciprocally presupposing imbrications of nested autonomous systems sustaining themselves through the maintenance and exploration of ongoing adaptive tensions between self-production and self-distinction. Viewing somaterapia through the lens of enactivism thus allows us to potentially enrich the anti-fascist potential of this revolutionary practice.

The development of Artificial Intelligence (AI) and the goal of achieving Artificial General Intelligence (AGI) are set to transform various aspects of society in the years ahead. This article examines expected progress in AI technologies, such as machine learning, natural language processing, and robotics, while also looking at the possibilities of reaching AGI. In addition, I mention the controversial and debated idea of a technological singularity, the potential risks linked to advanced AI systems, and the ethical concerns that arise from these advancements. Furthermore, I emphasize the ongoing research in Large Language Models (LLMs) and AGI, including notable smaller-scale projects that play a role in the broader AGI research landscape. By combining current research, expert forecasts, and ethical considerations, this article offers an overview and general perspective on the future of AI and AGI.