Consciousness as Recursive, Spatiotemporal Self-Location

At the phenomenal level, consciousness arises in a consistently coherent fashion as a singular, unified field of recursive self-awareness (subjectivity) with explicitly orientational characteristics—that of a subject located both spatially and temporally in an egocentrically-extended domain. Understanding these twin elements of consciousness begins with the recognition that ultimately (and most primitively), cognitive systems serve the biological self-regulatory regime in which they subsist. The psychological structures supporting self-located subjectivity involve an evolutionary elaboration of the two basic elements necessary for extending self-regulation into behavioral interaction with the environment: an orientative reference frame which consistently structures ongoing interaction in terms of controllable spatiotemporal parameters, and processing architecture that relates behavior to homeostatic needs via feedback. Over time, constant evolutionary pressures for energy efficiency have encouraged the emergence of anticipative feedforward processing mechanisms, and the elaboration, at the apex of the sensorimotor processing hierarchy, of self-activating, highly attenuated recursively-feedforward circuitry processing the basic orientational schema independent of external action output. As the primary reference frame of active waking cognition, this recursive self-locational schema processing generates a zone of subjective self-awareness in terms of which it feels like something to be oneself here and now. This is consciousness-as-subjectivity

Backwards is the way forward: feedback in the cortical hierarchy predicts the expected future

Clark offers a powerful description of the brain as a prediction machine, which offers progress on two distinct levels. First, on an abstract conceptual level, it provides a unifying framework for perception, action, and cognition (including subdivisions such as attention, expectation, and imagination). Second, hierarchical prediction offers progress on a concrete descriptive level for testing and constraining conceptual elements and mechanisms of predictive coding models (estimation of predictions, prediction errors, and internal models)

The Mechanics of Embodiment: A Dialogue on Embodiment and Computational Modeling

Embodied theories are increasingly challenging traditional views of cognition by arguing that conceptual representations that constitute our knowledge are grounded in sensory and motor experiences, and processed at this sensorimotor level, rather than being represented and processed abstractly in an amodal conceptual system. Given the established empirical foundation, and the relatively underspecified theories to date, many researchers are extremely interested in embodied cognition but are clamouring for more mechanistic implementations. What is needed at this stage is a push toward explicit computational models that implement sensory-motor grounding as intrinsic to cognitive processes. In this article, six authors from varying backgrounds and approaches address issues concerning the construction of embodied computational models, and illustrate what they view as the critical current and next steps toward mechanistic theories of embodiment. The first part has the form of a dialogue between two fictional characters: Ernest, the �experimenter�, and Mary, the �computational modeller�. The dialogue consists of an interactive sequence of questions, requests for clarification, challenges, and (tentative) answers, and touches the most important aspects of grounded theories that should inform computational modeling and, conversely, the impact that computational modeling could have on embodied theories. The second part of the article discusses the most important open challenges for embodied computational modelling

How to entrain your evil demon

The notion that the brain is a prediction error minimizer entails, via the notion of Markov blankets and self-evidencing, a form of global scepticism — an inability to rule out evil demon scenarios. This type of scepticism is viewed by some as a sign of a fatally flawed conception of mind and cognition. Here I discuss whether this scepticism is ameliorated by acknowledging the role of action in the most ambitious approach to prediction error minimization, namely under the free energy principle. I argue that the scepticism remains but that the role of action in the free energy principle constrains the demon’s work. This yields new insights about the free energy principle, epistemology, and the place of mind in nature

Experiential fantasies, prediction, and enactive minds

A recent surge of work on prediction-driven processing models--based on Bayesian inference and representation-heavy models--suggests that the material basis of conscious experience is inferentially secluded and neurocentrically brain bound. This paper develops an alternative account based on the free energy principle. It is argued that the free energy principle provides the right basic tools for understanding the anticipatory dynamics of the brain within a larger brain-body-environment dynamic, viewing the material basis of some conscious experiences as extensive--relational and thoroughly world-involving

Embodied Robot Models for Interdisciplinary Emotion Research

Due to their complex nature, emotions cannot be properly understood from the perspective of a single discipline. In this paper, I discuss how the use of robots as models is beneficial for interdisciplinary emotion research. Addressing this issue through the lens of my own research, I focus on a critical analysis of embodied robots models of different aspects of emotion, relate them to theories in psychology and neuroscience, and provide representative examples. I discuss concrete ways in which embodied robot models can be used to carry out interdisciplinary emotion research, assessing their contributions: as hypothetical models, and as operational models of specific emotional phenomena, of general emotion principles, and of specific emotion ``dimensions''. I conclude by discussing the advantages of using embodied robot models over other models.Peer reviewe

How to Knit Your Own Markov Blanket

Hohwy (Hohwy 2016, Hohwy 2017) argues there is a tension between the free energy principle and leading depictions of mind as embodied, enactive, and extended (so-called ‘EEE1 cognition’). The tension is traced to the importance, in free energy formulations, of a conception of mind and agency that depends upon the presence of a ‘Markov blanket’ demarcating the agent from the surrounding world. In what follows I show that the Markov blanket considerations do not, in fact, lead to the kinds of tension that Hohwy depicts. On the contrary, they actively favour the EEE story. This is because the Markov property, as exemplified in biological agents, picks out neither a unique nor a stationary boundary. It is this multiplicity and mutability– rather than the absence of agent-environment boundaries as such - that EEE cognition celebrates

Where there is life there is mind: In support of a strong life-mind continuity thesis

This paper considers questions about continuity and discontinuity between life and mind. It begins by examining such questions from the perspective of the free energy principle (FEP). The FEP is becoming increasingly influential in neuroscience and cognitive science. It says that organisms act to maintain themselves in their expected biological and cognitive states, and that they can do so only by minimizing their free energy given that the long-term average of free energy is entropy. The paper then argues that there is no singular interpretation of the FEP for thinking about the relation between life and mind. Some FEP formulations express what we call an independence view of life and mind. One independence view is a cognitivist view of the FEP. It turns on information processing with semantic content, thus restricting the range of systems capable of exhibiting mentality. Other independence views exemplify what we call an overly generous non-cognitivist view of the FEP, and these appear to go in the opposite direction. That is, they imply that mentality is nearly everywhere. The paper proceeds to argue that non-cognitivist FEP, and its implications for thinking about the relation between life and mind, can be usefully constrained by key ideas in recent enactive approaches to cognitive science. We conclude that the most compelling account of the relationship between life and mind treats them as strongly continuous, and that this continuity is based on particular concepts of life (autopoiesis and adaptivity) and mind (basic and non-semantic)