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The Renaissance Extended Mind explores the parallels and contrasts between current philosophical notions of the mind as extended across brain, body and world, and analogous notions in literary, philosophical, and scientific texts circulating between the fifteenth century and early-seventeenth century.
The Renaissance Extended Mind explores the parallels and contrasts between current philosophical notions of the mind as extended across brain, body and world, and analogous notions in literary, philosophical, and scientific texts circulating between the fifteenth century and early-seventeenth century.
Leading scholars respond to the famous proposition by Andy Clark and David Chalmers that cognition and mind are not located exclusively in the head.
This collection brings together 14 essays by international specialists in Medieval and Renaissance culture to bring recent insights from cognitive science and philosophy of mind to bear on how cognition was seen as distributed across brain, body and world between the 9th and 17th centuries.
The Renaissance Extended Mind explores the parallels and contrasts between current philosophical notions of the mind as extended across brain, body and world, and analogous notions in literary, philosophical, and scientific texts circulating between the fifteenth century and early-seventeenth century.
When historian Charles Weiner found pages of Nobel Prize-winning physicist Richard Feynman's notes, he saw it as a "record" of Feynman's work. Feynman himself, however, insisted that the notes were not a record but the work itself. In Supersizing the Mind, Andy Clark argues that our thinking doesn't happen only in our heads but that "certain forms of human cognizing include inextricable tangles of feedback, feed-forward and feed-around loops: loops that promiscuously criss-cross the boundaries of brain, body and world." The pen and paper of Feynman's thought are just such feedback loops, physical machinery that shape the flow of thought and enlarge the boundaries of mind. Drawing upon recent work in psychology, linguistics, neuroscience, artificial intelligence, robotics, human-computer systems, and beyond, Supersizing the Mind offers both a tour of the emerging cognitive landscape and a sustained argument in favor of a conception of mind that is extended rather than "brain-bound." The importance of this new perspective is profound. If our minds themselves can include aspects of our social and physical environments, then the kinds of social and physical environments we create can reconfigure our minds and our capacity for thought and reason.
This book identifies the ‘cognitive humanities’ with new approaches to literature and culture that engage with recent theories of the embodied mind in cognitive science. If cognition should be approached less as a matter of internal representation—a Cartesian inner theatre—than as a form of embodied action, how might cultural representation be rethought? What can literature and culture reveal or challenge about embodied minds? The essays in this book ask what new directions in the humanities open up when the thinking self is understood as a participant in contexts of action, even as extended beyond the skin. Building on cognitive literary studies, but engaging much more extensively with ‘4E’ cognitive science (embodied, embedded, enactive, extended) than previously, the book uses case studies from many different historical settings (such as early modern theatre and digital technologies) and in different media (narrative, art, performance) to explore the embodied mind through culture.
An alarming number of philosophers and cognitive scientists have argued that mind extends beyond the brain and body. This book evaluates these arguments and suggests that, typically, it does not. A timely and relevant study that exposes the need to develop a more sophisticated theory of cognition, while pointing to a bold new direction in exploring the nature of cognition Articulates and defends the “mark of the cognitive”, a common sense theory used to distinguish between cognitive and non-cognitive processes Challenges the current popularity of extended cognition theory through critical analysis and by pointing out fallacies and shortcoming in the literature Stimulates discussions that will advance debate about the nature of cognition in the cognitive sciences
In Adapted Brains and Imaginary Worlds, Donald Beecher explores the characteristics and idiosyncrasies of the brain as they affect the study of fiction. He builds upon insights from the cognitive sciences to explain how we actualize imaginary persons, read the clues to their intentional states, assess their representations of selfhood, and empathize with their felt experiences in imaginary environments. He considers how our own faculty of memory, in all its selective particularity and planned oblivion, becomes an increasingly significant dimension of the critical act, and how our own emotions become aggressive readers of literary experience, culminating in states which define the genres of literature. Beecher illustrates his points with examples from major works of the Renaissance period, including Dr Faustus, The Faerie Queene, Measure for Measure, The Yorkshire Tragedy, Menaphon, The Dialogue of Solomon and Marcolphus, and The Moral Philosophy of Doni. In this volume, studies in the science of mind come into their own in explaining the architectures of the brain that shape such emergent properties as empathy, suspense, curiosity, the formation of communities, gossip, rationalization, confabulation, and so much more that pertains to the behaviour of characters, the orientation of readers, and the construction of meaning. Discussing a breadth of topics – from the mysteries of the criminal mind to the psychology of tears – Adapted Brains and Imaginary Worlds is the most comprehensive work available on the study of fictional worlds and their relation to the constitution of the human brain.
A new edition of a classic work that originated the “embodied cognition” movement and was one of the first to link science and Buddhist practices. This classic book, first published in 1991, was one of the first to propose the “embodied cognition” approach in cognitive science. It pioneered the connections between phenomenology and science and between Buddhist practices and science—claims that have since become highly influential. Through this cross-fertilization of disparate fields of study, The Embodied Mind introduced a new form of cognitive science called “enaction,” in which both the environment and first person experience are aspects of embodiment. However, enactive embodiment is not the grasping of an independent, outside world by a brain, a mind, or a self; rather it is the bringing forth of an interdependent world in and through embodied action. Although enacted cognition lacks an absolute foundation, the book shows how that does not lead to either experiential or philosophical nihilism. Above all, the book's arguments were powered by the conviction that the sciences of mind must encompass lived human experience and the possibilities for transformation inherent in human experience. This revised edition includes substantive introductions by Evan Thompson and Eleanor Rosch that clarify central arguments of the work and discuss and evaluate subsequent research that has expanded on the themes of the book, including the renewed theoretical and practical interest in Buddhism and mindfulness. A preface by Jon Kabat-Zinn, the originator of the mindfulness-based stress reduction program, contextualizes the book and describes its influence on his life and work.