Enkinaesthetic polyphony: the underpinning for first-order languaging

We contest two claims: (1) that language, understood as the processing of abstract symbolic forms, is an instrument of cognition and rational thought, and (2) that conventional notions of turn-taking, exchange structure, and move analysis, are satisfactory as a basis for theorizing communication between living, feeling agents. We offer an enkinaesthetic theory describing the reciprocal affective neuro-muscular dynamical flows and tensions of co- agential dialogical sense-making relations. This “enkinaesthetic dialogue” is characterised by a preconceptual experientially recursive temporal dynamics forming the deep extended melodies of relationships in time. An understanding of how those relationships work, when we understand and are ourselves understood, when communication falters and conflict arises, will depend on a grasp of our enkinaesthetic intersubjectivity

The virtue of curiosity

ABSTRACTA thriving project in contemporary epistemology concerns identifying and explicating the epistemic virtues. Although there is little sustained argument for this claim, a number of prominent sources suggest that curiosity is an epistemic virtue. In this paper, I provide an account of the virtue of curiosity. After arguing that virtuous curiosity must be appropriately discerning, timely and exacting, I then situate my account in relation to two broader questions for virtue responsibilists: What sort of motivations are required for epistemic virtue? And do epistemic virtues need to be reliable? I will sketch an account on which curiosity is only virtuous when rooted in a non-instrumental appreciation of epistemic goods, before arguing that curiosity can exhibit intellectual virtue irrespective of whether one is reliable in satisfying it

The articulation of enkinaesthetic entanglement

In this article I present an argument for the necessary co-articulation of meaning within our felt enkinaesthetic engagement with our world. The argument will be developed through a series of stages, the first of which will be an elaboration of the notion of articulation of and through the body. This will be followed by an examination of enkinaesthetic experiential entanglement and the role it plays in rendering our world meaningful and our actions values-realising. At this stage I will begin to extend Husserl’s notion of intentional transgression to the enkinaesthetic sphere of lived experience, and in support of this claim I will examine the theoretical and practical work of osteopathic manual listening [Gens & Roche 2014] and the ‘felt sense’ in focusing [Gendlin] which makes possible a shift from a somatic articulation to a semantic, and potentially conceptual, one. Throughout, my position will be compatible with Merleau-Ponty’s claim that “Whenever I try to understand myself, the whole fabric of the perceptible world comes too, and with it comes the others who are caught in it.” [Merleau-Ponty 1964a, p.15]

Imperfect knowledge, inflation expectations, and monetary policy

This paper investigates the role that imperfect knowledge about the structure of the economy plays in the formation of expectations, macroeconomic dynamics, and the efficient formulation of monetary policy. Economic agents rely on an adaptive learning technology to form expectations and to update continuously their beliefs regarding the dynamic structure of the economy based on incoming data. The process of perpetual learning introduces an additional layer of dynamic interaction between monetary policy and economic outcomes. We find that policies that would be efficient under rational expectations can perform poorly when knowledge is imperfect. In particular, policies that fail to maintain tight control over inflation are prone to episodes in which the public's expectations of inflation become uncoupled from the policy objective and stagflation results, in a pattern similar to that experienced in the United States during the 1970s. Our results highlight the value of effective communication of a central bank's inflation objective and of continued vigilance against inflation in anchoring inflation expectations and fostering macroeconomic stability. July 2003

Introduction to the special issue “Perspectives on Social Cognition”\ud

Introduction to the special issue “Perspectives on Social Cognition”\u

Review of Religion Explained-- The Evolutionary Origins of Religious Thought by Pascal Boyer (2002) (review revised 2019)

You can get a quick summary of this book on p 135 or 326. If you are not up to speed on evolutionary psychology, you should first read one of the numerous recent texts with this term in the title. One of the best is "The Handbook of Evolutionary Psychology" 2nd ed by Buss. Until about 15 years ago, ´explanations´ of behavior have not really been explanations of mental processes at all, but rather vague and largely useless descriptions of what people did and what they said, with no insight into why. We might say that people gather to commemorate an event, praise god, receive his (or her or their) blessings, etc., but none of this describes the relevant mental processes, so we might say they are explanations in much the same way that it explains why an apple drops to the ground if we say its because we released it, and it's heavy-there is no mechanism and no explanatory or predictive power. This book continues the elucidation of the genetic basis of human behavior which has been almost universally ignored and denied by academia, religion, politics and the public (see Pinker´s excellent book ``The Blank Slatè`). His statement (p3) that it is meaningless to ask if religion is genetic is mistaken as the percentage of variation of any behavior due to genes and environment can be studied, just as they are for all other behaviors (see e.g., Pinker). The title should be Preliminary Attempts to Explain Some Aspects of Primitive Religion, since he does not treat higher consciousness at all (e.g., satori, enlightenment etc.) which are by far the most interesting phenomena and the only part of religion of personal interest to intelligent, educated people in the 21st century. Reading this entire book, you would never guess such things exist. Likewise, for the immense field of drugs and religion. It lacks a framework for rationality and does not mention the dual systems of thought view which is now so productive. For this I suggest my own recent papers. Nevertheless, the book has much of interest, and in spite of being dated is still worth reading. Those wishing a comprehensive up to date framework for human behavior from the modern two systems view may consult my book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle’ 2nd ed (2019). Those interested in more of my writings may see ‘Talking Monkeys--Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet--Articles and Reviews 2006-2019 3rd ed (2019), The Logical Structure of Human Behavior (2019), and Suicidal Utopian Delusions in the 21st Century 4th ed (2019

Wild Emptiness: A Zen Approach to Environmental Ethics

When Buddhism took root in China and integrated with the nation’s Taoist intellectual climate, the tradition retained the orthodox central objective of overcoming suffering. While conserving this principal aspiration, the rise of Zen is associated with deviation from the orthodox practice of monasticism and toward the practical embodiment of emptiness while integrated in society, which can be likened to the practice of unwavering compassion. This piece offers a Zen approach to environmental ethics such that it is an attempt to explicate how and why an individual practicing Zen should compassionately engage with the earth. With respect to the Buddhist employment of skillful means, different approaches are offered as tailored ethical frameworks to appeal to individuals at different stages in their path to awakening. Furthermore, the environmental ethic appealed to by the awakened individual is explicated as spontaneous harmonization with the flow of emptiness, that which the Buddhists regard to be the driving force of the phenomenal realm. The awakened individual is considered to non-deliberately take on a lifestyle that provides perpetual intimacy with the rhythms of wild emptines