23,765 research outputs found

    Where Brain, Body and World Collide

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    The brain fascinates because it is the biological organ of mindfulness itself. It is the inner engine that drives intelligent behavior. Such a depiction provides a worthy antidote to the once-popular vision of the mind as somehow lying outside the natural order. But it is a vision with a price. For it has concentrated much theoretical attention on an uncomfortably restricted space; the space of the inner neural machine, divorced from the wider world which then enters the story only via the hygienic gateways of perception and action. Recent work in neuroscience, robotics and psychology casts doubt on the effectiveness of such a shrunken perspective. Instead, it stresses the unexpected intimacy of brain, body and world and invites us to attend to the structure and dynamics of extended adaptive systems -- ones involving a much wider variety of factors and forces. Whilst it needs to be handled with some caution, I believe there is much to be learnt from this broader vision. The mind itself, if such a vision is correct, is best understood as the activity of an essentially situated brain: a brain at home in its proper bodily, cultural and environmental niche

    Pragmatic ability and disability as emergent phenomena

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    A holistic approach to pragmatic ability and disability is outlined which takes account both of the behaviour of individuals involved in the communicative process, and also of the underlying factors which contribute to such behaviour. Rather than being seen as resulting directly from a dysfunction in some kind of discrete pragmatic ‘module’ or behavioural mechanism, pragmatic impairment and also normal pragmatic functioning are instead viewed as the emergent consequence of interactions between linguistic, cognitive and sensorimotor processes which take place both within and between individuals

    Soft thought (in architecture and choreography)

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    This article is an introduction to and exploration of the concept of ‘soft thought’. What we want to propose through the definition of this concept is an aesthetic of digital code that does not necessarily presuppose a relation with the generative aspects of coding, nor with its sensorial perception and evaluation. Numbers do not have to produce something, and do not need to be transduced into colours and sounds, in order to be considered as aesthetic objects. Starting from this assumption, our main aim will be to reconnect the numerical aesthetic of code with a more ‘abstract’ kind of feeling, the feeling of numbers indirectly felt as conceptual contagions’, that are ‘conceptually felt but not directly sensed. The following pages will be dedicated to the explication and exemplification of this particular mode of feeling, and to its possible definition as ‘soft thought’

    Neuroscience and Criminal Law: Have We Been Getting It Wrong for Centuries and Where Do We Go from Here?

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    Moral responsibility is the foundation of criminal law. Will the rapid developments in neuroscience and brain imaging crack that foundation—or, perhaps, shatter it completely? Although many scholars have opined on the subject, as far as I have discovered, few come from a front-line perspective

    A dynamic model for real-time tracking of hands in bimanual movements

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    The problem of hand tracking in the presence of occlusion is addressed. In bimanual movements the hands tend to be synchronised effortlessly. Different aspects of this synchronisation are the basis of our research to track the hands. The spatial synchronisation in bimanual movements is modelled by the position and the temporal synchronisation by the velocity and acceleration of each hand. Based on a dynamic model, we introduce algorithms for occlusion detection and hand tracking

    The pre-scientific concept of a "soul": A neurophenomenological hypothesis about its origin.

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    In this contribution I will argue that our traditional, folk-phenomenological concept of a "soulñ€? may have its origins in accurate and truthful first-person reports about the experiential content of a specific neurophenomenological state-class. This class of phenomenal states is called the "Out-of-body experienceñ€? (OBE hereafter), and I will offer a detailed description in section 3 of this paper. The relevant type of conscious experience seems to possess a culturally invariant cluster of functional and phenomenal core properties: it is a specific kind of conscious experience, which can in principle be undergone by every human being. I propose that it probably is one of the most central semantic roots of our everyday, folk-phenomenological idea of what a soul actually is

    Becoming Angels: women writing cyberspace

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    As virtual technology evolves and its uses become more widespread, particularly in western communities, women are moving from the virtual spaces of their cultural bodies to the virtual habitats of their cyber-bodies. What makes this migration interesting is the familiarity with which women begin to inhabit their virtual bodies. What seems to be occurring here is the recognition of a virtual existence and of women's learned capacity to inhabit absence. In virtual spaces virtual bodies are downloaded, mirrored, uplinked, morphed and mutated. Their existence as information strings makes them amenable to all kinds of virtual manipulations and manifestations which, in the external/real world are impossible. Perhaps what makes this less confronting for female subjects is their learned capacity to inhabit culture - where their subjectivity has long been overwritten by the male subject - from a position which is not of their own devising. In a culture which renders them as objects women have long since learned many and varied ways of subverting their liminal cultural positions. While male users often express a fear of the dissolution of the body/self, women have known all along what it means to be only virtually real (Wise). We know, furthermore, how to participate in a culture which is the site of our negation
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