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Scarinzi - Aesthetics and the embodied mind : beyond art theory and the Cartesian mind-body dichotomy

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Scarinzi Aesthetics and the embodied mind : beyond art theory and the Cartesian mind-body dichotomy
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The project of naturalizing human consciousness/experience has made great technical strides (e.g., in mapping areas of brain activity), but has been hampered in many cases by its uncritical reliance on a dualistic Cartesian paradigm (though as some of the authors in the collection point out, assumptions drawn from Plato and from Kant also play a role). The present volume proposes a version of naturalism in aesthetics drawn from American pragmatism (above all from Dewey, but also from James and Peirce)one primed from the start to see human beings not only as embodied, but as inseparable from the environment they interact withand provides a forum for authors from diverse disciplines to address specific scientific and philosophical issues within the anti-dualistic framework considering aesthetic experience as a process of embodied meaning-making. Cross-disciplinary contributions come from leading researchers including Mark Johnson, Jim Garrison, Daniel D. Hutto, John T. Haworth, Luca F. Ticini, Beatriz Calvo-Merino.

The volume covers pragmatist aesthetics, neuroaesthetics, enactive cognitive science, literary studies, psychology of aesthetics, art and design, sociology.

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Part I
Introduction to a Non-classical View of Meaning-Making and Human Cognition
Springer Science+Business Media Dordrecht 2015
Alfonsina Scarinzi (ed.) Aesthetics and the Embodied Mind: Beyond Art Theory and the Cartesian Mind-Body Dichotomy Contributions To Phenomenology In Cooperation with The Center for Advanced Research in Phenomenology 10.1007/978-94-017-9379-7_1
1. Meaning-Making as a Socially Distributed and Embodied Practice
Jessica Lindblom 1
(1)
Interaction Lab (iLab), Informatics Research Centre (IRC), University of Skvde, Skvde, Sweden
Jessica Lindblom
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Abstract
This chapter briefly contrasts the ongoing debate concerning the nature and kinds of meaning-making within cognitive science and related disciplines. Based on the shortcomings of traditional approaches of meaning-making activity it integrates the theoretical framework of Distributed Cognition (DC) with more recent, embodied approaches of social interaction and cognition. The focus is mostly on radically embodiment theories, but also clarifies different notions of embodiment and its role in cognition and social interaction. Integrating a broad range of theoretical perspectives and empirical evidence from mainly social neuroscience, phenomenology, embodied linguistics and gesture studies, four fundamental functions of the body in social interaction are identified. (1) The body as a social resonance mechanism, (2) the body as a means and end in communication and social interaction, (3) embodied action and gesture as a helping hand in shaping, expressing and sharing thoughts, and (4) the body as a representational device. The theoretical discussions are illustrated with an example from a case study of embodied social interaction in the wild, with a focus on the importance of cross-modal interaction in the process of meaning-making activity. The DC perspective functions as an appropriate approach of illustrating how bodily interaction and meaning is enacted when embodied agents are co-operatively engaged in meaning-making activity. It is concluded that the body is of crucial importance in understanding social interaction and cognition in general, and in particular the relational and distributed nature of meaning-making activity in joint actions.
Keywords
Distributed cognition Embodiment theories Bodily interaction and meaning Embodied agents Meaning-making activity
Introduction
The ability to engage in meaning-making activity is a crucial building block of human culture, which is the foundation for the complexity of social life and cognition. However, there is an intense and ongoing debate concerning the nature and kinds of meaning-making within cognitive science and related disciplines. Research in mainstream cognitive science has since its inception in the mid-1950s mainly focused on studying individuals internal mental representations, in form of symbol manipulation inside the head. Cognition is viewed as information-processing of these more or less explicit internal symbolic representations of the external world, and nothing outside the skull is taken into account. This centralized and narrow view of what constitutes cognition, considers that the body only serves as some kind of input and output device, i.e. a physical interface between internal programs (cognitive processes) and external world (see critique by e.g. []), which emphasize the way cognition is shaped by the embodied agents interactions with the surrounding social and material world.
It should be pointed out, however, there are different views within embodied cognitive science regarding in what sense, or to what extent, cognition is to be considered as embodied (e.g. [], 348). This chapter is more in line with the latter view.
The old dichotomy between mind and body has in turn produced a disjunction between verbal and so-called nonverbal aspects of interaction. While dictionary definitions of the concept nonverbal usually refer to the absence of words, this has unfortunately been interpreted synonymously with the absence of mind. On the contrary, Gallagher [].
The theoretical framework of distributed cognition (DC) views cognition as a socio-cultural process, distributed in the complex socio-technical environment. DC offers a shift from studying individual cognizers to studying the whole functional system []. The DC approach can be complemented with recent finding in embodied cognitive science in explaining meaning-making activity. The emphasis in DC is, however, more on the socio-relational side rather than on the embodied side of the interactivist coin. For instance, despite the emphasis on interactions between agents and their social surroundings, the DC framework offers little on the embodied nature of human cognition, and is currently peculiarly disembodied. Indeed, by intertwining the DC perspective with the radical view of embodiment, an appropriate approach of illustrating how bodily interaction is enacted when embodied agents are co-operatively engaged in meaning-making activity emerges.
It should be noted, however, that there exists a body of work (for an overview, see [] considers carefully the relevant visibility of the body, such as a dynamically locus for the production and display of semiotic meaning within human social interaction. However, being an anthropological linguist, he offers almost no detailed ideas about the underlying embodiment effects in social interaction. As in the case with Hutchins DC approach, Goodwins work is complementary to my work, but differs in the interpretation and description of the body.
This chapter aims to describe and illustrate how our everyday abilities for meaning-making engagement and interaction are grounded in socially distributed and embodied actions, functioning as a basis for intersubjectivity and meaning-making in joint activities, in a mutually shared environment.
Background
The Theoretical Framework of Distributed Cognition
The distributed cognition approach (DC), proposed by Hutchins in his book Cognition in the Wild [] (167) writes,
in this view, cognition is expanded from an individual enterprise to a distributed activity that involves a variety of socio-cultural elements, including the behavior of multiple individuals, their use of objects, and their shared histories. In such a model, the unit of analysis is typically not mental structures in individual minds, but real-time interactions between the various participants and their environments communication, itself, is a cognitive process.
This means, contrary to viewing cognition as internal processes, the social interactions and materials comprising such systems are considered to be directly observable cognitive events. With this crucial change in perspective, much of cognition previously hidden inside the skull has now become apparent. Therefore, DC offers tentative suggestions how to methodologically study meaning-making activity and cognition. Johnson [].
To conclude, According to the DC approach, cognition is a relational process in which meaning and intentions are emergent products of social interaction, and in most situations they can be viewed as a kind of distributed phenomenon rather than as individual private mental acts. In other words, we should not consider meaning to be in there but instead constructed between people and their surroundings. The DC emphasis is, however, on the socio-relational side rather than on the embodied side of the interactivist coin. For instance, despite the emphasis on interactions between agents and their social surroundings, the DC framework offers little on the embodied nature of human cognition, and is currently peculiarly disembodied, a fact Hutchins [] admits himself. As he writes,
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